Midrasch zu Bamidbar 15:46

(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH. [Let our master instruct us: For how many transgressions do women die at the time of their childbirth? Thus] have our masters taught (in Shab. 2:6):¹Tanh., Gen. 2:1. WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: [BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,²I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE < SABBATH > LAMP. These three commandments are also from the Torah.] Where is it shown about menstruation? Where it is stated (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. And where is it shown about the hallah? Where it is stated (in Numb. 15:20): YOU SHALL SET ASIDE THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. And where is it shown about the Sabbath lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. And why are the women charged with regard to these commandments?³Gen.R. 17:8; yShab. 2:4 (5b). Our sages have said: In the creation of the world Adam was first. Then came Eve, and she shed his blood in that he had heeded her. Thus it is stated (in Gen. 3:19): FOR DUST YOU ARE AND TO DUST YOU SHALL RETURN. The Holy One said: Let her be given the commandment of menstrual blood [so that she may have atonement] for that blood which she shed. And why the commandment of the hallah? Because Adam was the hallah of the world when she came and defiled him,⁴Cf. Gen. R. 14:1. the Holy One said: Let her be given the commandment of hallah so that she may have atonement for the hallah of the world, which she defiled. And where is it shown that Adam is the hallah of the world? Thus have our masters taught (in Hal. 3:1): ONCE THE WOMAN PUTS WATER into the dough, SHE IS TO REMOVE HER HALLAH. Thus did the Holy One do. R. Jose ben Qetsarta said: Once the Holy One put water on the ground, he immediately removed Adam as his hallah from the ground. Thus it says (in Gen. 2:6): BUT A MIST ('D) WENT UP FROM THE EARTH. THEN immediately (in vs. 7) THE LORD GOD FORMED < THE HUMAN ('DM) OUT OF DUST FROM THE GROUND >…. And the commandment of the lamp exists because Adam was the lamp of the Holy One, as stated (in Prov. 20:27): THE LAMP OF {GOD} [THE LORD] IS THE BREATH OF ADAM. But Eve came and extinguished it. The Holy One said: Let her be given the commandment of the lamp in order that she may have atonement for the lamp which she extinguished. Thus women have been charged with the commandments of the Sabbath lamp. The Holy One said: If you are careful with the Sabbath lamp, I also will be shining for you, as stated (in Is. 60:19): FOR THE LORD SHALL BE YOUR EVERLASTING LIGHT.

“Your eyes are doves” – your eyes are the Sanhedrin, who are the eyes of the congregation. That is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them come and go only after the eyes. So too, Israel is unable to do anything without their Sanhedrin. “Doves” – just as this dove is faultless, so too, Israel is pleasant as they walk when they ascend on the occasions of the pilgrimage festivals. Just as the dove is conspicuous, so too, Israel is conspicuous in haircut, circumcision, and ritual fringes. Just as the dove is modest, so too, Israel is modest. Just as a dove extends its neck for slaughter, so too, Israel: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for evils, so too, Israel atones for the nations, as all the seventy bulls that they sacrifice on the festival [of Sukkot] correspond to the seventy nations, so that the world will not be bereft of them. That is what is written: “In return for my love, they accuse me; but I am all prayer” (Psalms 109:4).
Just as the dove, from the time it meets its mate, it does not exchange it for another, so too Israel, from the time they came to know the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and knows its nest, its dovecote, its fledglings, its chicks, and its windows, so are the three rows of Torah scholars when they sit before them,⁵Three rows of scholars would sit before the members of the Sanhedrin when the Sanhedrin would deliberate. When new judges for the Sanhedrin were needed, they were chosen from these scholars (see Sanhedrin 37a). each and every one knows his place. Just as the dove, even though you take its fledglings from beneath it, it will never forsake its dovecote, so too Israel, even though the Temple was destroyed, the three annual pilgrimage festivals were not abrogated. Just as the dove produces a new brood each and every month, so too Israel renew for themselves Torah, mitzvot, and good deeds each month. Just as the dove travels far afield and returns to its dovecote, so too Israel; that is what is written: “They will stir like a bird from Egypt” (Hosea 11:11) – this is the generation of the wilderness; “and like a dove from the land of Assyria” (Hosea 11:11) – these are the Ten Tribes. These and those, “I will settle them in their houses, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a type of dove that they feed it, and its counterparts smell it and come to its dovecote. So too, when an elder sits and teaches, many proselytes convert at that time, such as Yitro, who heard and came, and Raḥav heard and came. So too Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children” (Isaiah 29:23); what is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).
Rabbi [Yehuda HaNasi] was sitting and expounding, and the audience was dozing. He sought to rouse them. He said: A certain woman in Egypt bore six hundred thousand in a single womb. There was one student there, Rabbi Yishmael ben Rabbi Yosei was his name. He said to [Rabbi]: ‘For whom was it so?’ [Rabbi] said to him: ‘This is Yokheved, who bore Moses, who is the equivalent of six hundred thousand of Israel. That is what is written: “Then sang Moses and the children of Israel” (Exodus 15:1). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54).⁶The verse does not say that God commanded Israel, but rather that He commanded Moses and Israel did what He commanded. “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).’⁷The verse is formulated such that the last phrase quoted here can be translated as “Israel is like Moses.”
“Your eyes are doves” – like doves; your characteristic is like that of a dove; just as this dove brought light to the world, so too, Israel brings light to the world, as it is stated: “Nations will walk by your light” (Isaiah 60:3). When did the dove bring light to the world? In the days of Noah. That is what is written: “The dove came to him in the evening, and there was an olive leaf plucked in its mouth…” (Genesis 8:11). What is plucked [taraf]? Dead, just as you say: “Joseph has been torn apart [tarof toraf]” (Genesis 37:33). Rabbi Berekhya said: Had it not killed it,⁸Had the dove not plucked the olive leaf. it would have become a great tree.
From where did it bring it? Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what people say: The Land of Israel was not stricken with the water of the Flood. That is what was stated by Ezekiel: “Son of man, say to it: You are a land that has not been cleansed, that has not been rained upon on the day of fury” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the upper millstones were dissolved in the water.⁹This strengthens the question: If the destruction was so great, where did the dove find an olive branch (Maharzu). Alternatively, this supports Rabbi Levi’s answer: Since the destruction was so great, it must be that the olive branch was found in a place that remained unaffected by the Flood (Etz Yosef). Rabbi Taryi said: The gates of The Garden of Eden were opened for it, and from there it brought it. Rabbi Aivu said to him: Had it brought it from the Garden of Eden, should it not have brought a quality item such as cinnamon or balsam? Rather, it was hinting to Noah as though saying to him: My master Noah, [it is preferable to have] something bitter like this from the hand of the Holy One blessed be He and not something sweet from you.

You find that anyone who observes the commandments meticulously is rewarded fully. For example, because Abraham observed the commandments meticulously, he was called the beloved of the Holy One, blessed be He, as it is said: The seed of Abraham, My beloved (Isa. 41:8). R. Samuel the son of Nahmani quoted R. Jonathan as saying that in Abraham’s home, even the commandment prohibiting the preparation of the Sabbath meals on a holy day that occurred on a Friday was carefully observed,²A dish prepared on Thursday is allowed to lay over until eaten on the Sabbath. By this legal fiction all the cooking for the Sabbath performed on a Friday that is a holy day is considered a continuation of the preparations started on Thursday. as it is said: Because that Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My laws (Gen. 26:5). Are there a variety of laws that Scripture should say My laws? Has it not already been stated: One law shall be to him that is home born, and to the stranger that sojourns among you (Exod. 12:49), and was it not previously written: One law and one ordinance (Num. 15:16)? The word My laws employed in the above verse refers (solely) to the minutiae of the law which Abraham observed meticulously. The Holy One, blessed be He, said to him: Though you do observe My laws scrupulously, yet you dwell amongst idolaters; Get thee out of thy country.

These are: The duty with regard to menstruation,¹A woman must remain apart from her husband during her menstrual period. for it is written: And if a woman have an issue of her blood, she shall be in her impurity seven days (Lev. 15:25); the duty of the levy of dough,²A portion of the dough, removed before baking bread, that is dedicated to God. During the Temple period it was given to the priest, but after the destruction of the Temple it was burned. for it is written: Of the first of your dough ye shall set apart a cake for a gift (Num. 15:20); and the duty of lighting the Sabbath lights, for it is written: And call the Sabbath a delight (Isa. 58:13). If one chooses to sit in darkness, the Sabbath would not then be a delight, since darkness is imposed upon those condemned to Gehenna,³Hell. One of the seven things formed two thousand years before creation. as it says: A land of thick darkness, as darkness itself (Job 10:22).

Herod was a servant of the Hasmoneans, and there was a little girl among them upon whom he set his eyes. One day he heard a voice saying that a servant who would rebel that day, would succeed. Thereupon he slew all his superiors except that little girl; and when she saw that he intended to marry her, she ascended to the roof of the house and announced: "If it happens that one shall claim that he is descended from the Hasmoneans, be it known that he is a slave, for all Hasmoneans were slain except myself, and I now commit suicide by throwing myself from this roof." She then jumped down and was killed. He took and preserved her in honey for seven years; according to some authorities he kept her preserved to make the people believe that he married a royal daughter. Herod then said to himself: "Who are likely to insist upon the fulfillment of the passage (Deut. 17, 15) From the midst of thy brethren shalt thou set a king, etc? Surely, the Rabbis, [who are the leaders of Israel]." He therefore slew all the Rabbis, and left only Baba b. Buta, with whom to take council [on important matters]. He put a garland made of skins of hedge-hogs around Baba h. Buta's head, which pricked out his eyes [and he became blind]. One day Herod came disguised and sat before him, saying: "See, master, what the bad slave, Herod, has done. He killed all the Rabbis and he killed all the men in authority." Whereupon Baba b. Buta answered: "What can I do to him?" "Let the master curse him," remarked Herod. Baba b. Buta answered him: "It is written (Ecc. 10, 20) Even in thy thoughts, thou must not curse a king." Herod said: "But he is not a king at all." And Baba answered: "Even if he be only rich, it is written (Ib., ib.) In thy bed chambers, do not curse the rich." "But it is written (Ex. 22, 27) A ruler among thy people, thou shalt not curse, which means only when he does as the people of Israel do; but he, Herod, does the opposite," Herod argued. "I am afraid of him," Baba answered, "lest someone report that to him." Herod continued: "But there is no one who can tell him, as only you and I are here." And Baba rejoined (Ib.) For a bird of the air can carry the sound, etc. Then, rejoined Herod: "I am Herod, and I did not know that the Rabbis were so careful. Had I been aware of this I would not have slain them; but now I crave your advice. Whereupon Baba said: "You have extinguished the light of the world. Go and occupy yourself in kindling the light of the world; you have extinguished the light of the world, the Rabbis, as it is written (Pr. 6, 23) For the commandments is a lamp, and the Torah is light; go and occupy yourself in kindling the light of the world, to build the Temple, concerning which it is written (Is. 2, 2) And unto it (The Temple) shall shine all the nations." According to some authority Baba said to him: "You blinded the eyes of the world, the spiritual leaders, as it is written (Num. 15, 24) And if from the eyes of the congregation, etc. Go, therefore and occupy thyself in building the eye of the world, which is now the Temple, as it is written (Ezek. 24, 21) I will profane My sanctuary… the desire of your eyes. "But I fear the Roman government," Herod said. Whereupon Baba said: "Send a messenger to Rome, wluim it shall take a year to reach there, and let him remain there a year. Since his return will also consume a year, during the three years you can take apart this Temple and build a new one." Herod did so, and the answer was: "If you have not as yet taken apart the old one, let it remain so; if you have already taken it apart, do not build a new one: and if you have already taken apart and also rebuilt, such is the custom of bad slaves: they seek advice after the thing is already done. If you still wear the armor [with which you have killed the Hasmoneans] and therefore feel proud, your record, however, is in our archives, in which it can be seen that you are neither a king, nor a descendant of kings, but Herod, the slave who freed himself." It was said that he who had not seen the new Temple of Herod had not, in all his life, seen a handsome building. With what material did he build it? Eaba said: "With ornamented marble stones of different colors, the stones being not in a straight line, but alternately projecting and receding, the gaps being intended to receive the lime." He intended to cover it with gold, but the Rabbis advised him not to do so, because as it was it looked like a surging sea.

"In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

1) Now that we have included things which are like idolatry and things which are not like idolatry, why is idolatry singled out (as the parameter? Viz.: (Bamidbar 15:29): "One Torah (similar to that for idolatry shall there be for you, etc.")? It must be to tell us: Just as idolatry is characterized by intentional transgression being liable to kareth and unwitting transgression to a sin-offering, so, all acts liable to kareth for intentional transgression are liable to a sin-offering for unwitting transgression.

(Numb. 16:1:) “Now Korah […] took.” What is written above the matter (in Numb. 15:38)?⁵Numb. R. 18:3. “Speak unto the Children of Israel and tell them to make tassels (zizit) for themselves.’” Korah quickly said to Moses, “In the case of a prayer shawl (tallit) which is all blue, what is the rule about it being exempt from [having] the tassel?” Moses said to him, “[Such a prayer shawl] is required to have the tassels.” Korah said to him, “Would not a prayer shawl which is all blue exempt itself, when four [blue] threads exempt it? In the case of a house which is full of [scriptural] books, what is the rule about it being exempt it from [having] the mezuzah (which contains only two passages of scripture)?” [Moses] said to him, “[Such a house] is required to have the mezuzah.” [Korah] said to him, “Since the whole Torah has two hundred and seventy-five parashiot in it⁶Cf. yShab. 16:1 (15c); Soferim 16:10; M. Pss. 22:19, according to which there are 175 parashiot in the Torah where an expression of speaking, saying, or commanding occurs. See also Alfa Beta deRabbi ‘Aqiva, longer recension, Tsade (Eisenstein, p. 421). and they do not exempt the house [from having the mezuzah], would the two parashiot which are in the mezuzah exempt the house?” [He also] said to him, “These are things about which you have not been commanded. Rather you are inventing them [by taking them] out of your own heart.” Here is what is written (in Numb. 16:1), “Now Korah […] took.” (Numb. 16:1:) “Now Korah […] took.” Now “took (rt.: lqh)” can only be a word of discord, in that his heart carried him away (rt.: lqh). Thus is [the word] used (in Job 15:12), “How your heart has carried you away (rt.: lqh) […].” This explains what Moses said to them (in Numb. 16:9), “Is it too small a thing for you that the God of Israel has separated you [from the congregation to draw you near unto Himself, to perform the service of the Lord's tabernacle …?” Plus] that whole passage up to (vs. 29), “If these people die the common death of every person.” The sages have said, “Korah was a great sage and was one of the bearers of the ark, as stated (in Numb. 7:9), ‘But to the children of Kohath He gave no [wagons], because they had the service of the holy objects, which they carried on their shoulders.’” Now Korah was the son of Izhar, [who was] the son of Kohath. When Moses said (in Numb. 15:38), “And put on the tassel of each corner a thread of blue,” what did Korah do? He immediately ordered them to make two hundred and fifty blue shawls for those two hundred and fifty heads of sanhedraot who rose up against Moses to wrap themselves in, just as it is stated (in Numb. 16:2), “And they rose up against Moses, together with two hundred and fifty men from the children of Israel.” And who are they? (Numb. 16:2, cont.:) “Princes of the congregation, chosen in the assembly, men of repute.” Korah arose and made them a banquet at which they all wrapped themselves in blue prayer shawls. [When] Aaron's sons came to receive their dues, [namely the] breast and right thigh,⁷I.e., the priestly share of the animals slaughtered for the feast. See Lev.7:31-32. they arose against them and said to them, “Who commanded you to receive such? Was it not Moses? [If so,] we shall not give you anything, as the Holy One, blessed be He, has not commanded it.” They came and informed Moses. He went to placate⁸Rt.: PYS. See the Gk.: peithein, peisai in the aroist. them. They immediately confronted him, as stated (ibid.), “And they rose up against Moses.” And who were they? Elizur ben Shedeur and his companions (the princes), the men (according to Numb. 1:17) “who were mentioned by name.” Although the text has not publicized⁹From PRSM. Cf. Gk: parresiazesthai. their [names], it has given clues¹⁰Gk.: semeia. to their [identity], so that you [can] identify them from the [various] verses. A parable: To what is the matter comparable? To a scion of good parentage who stole articles from the bathhouse. The owner of what was stolen did not want to publish his [name. Rather,] he began to give clues about his [identity]. When they said to him, “Who stole your articles,” he said, “A scion of good parentage, a tall person with beautiful teeth and black hair.” After he had given his clues, they knew who he was. So also here where the text has concealed them and not specified their names, it comes and gives clues to their [identity]. You know who they are. It is stated elsewhere (in Numb. 1:16), “These were elected by the congregation, princes of their ancestral tribes, heads of thousands within Israel.” Then it is written (in vs. 17), “So Moses and Aaron took these men who were mentioned by name.” Now here it is written (in Numb. 16:2-3), “princes of the congregation, elected by the assembly, men of renown. They gathered together against Moses and Aaron.”

2) "for Aaron and for his sons, holy of holies" — to permit the (remainders of the) meal-offerings of Israelite men. Now why should I (think to) exclude them (Israelite men, that I need a verse to include them)? It is written (Bamidbar 15:13): "All the native-born (men) shall do thus with these, to offer a fire-offering, a sweet savor to the L–rd." (Is the intent of the verse that) if he wishes to bring (libations [independent of the offering]) he may do so? Or (is its intent) that (the remainder of the) meal-offerings of (native-born) Israelite men be offered upon the fire (and not be eaten by the Cohanim, [the verse to be rendered: "All the native-born (men) shall do thus (as they do with the libation meal-offering) with these (gift meal-offerings), to offer (the remainder as) a fire-offering, etc."])? And how would I understand "And what is left from the meal-offering shall be for Aaron and for his sons"? As referring to (the meal-offerings) of proselytes, women, and bondsmen (and not to those of native-born Israelite men); it is, therefore, written: "for Aaron and for his sons, holy of holies" — to permit the (remainders of) meal-offerings of Israelite men (to be eaten by Cohanim).

2) "unwittingly": He brings it only for unwitting (transgression), but not for intentional (transgression). Now does this not follow by kal vachomer? (Why is the exclusion clause necessary?), viz.: If in respect to the grave sin of idolatry, (where one would expect that a sin-offering should be brought for intentional transgression to help expiate the sin), intentional sin was not likened to unwitting sin, (a sin-offering being brought for the latter [see Bamidbar 15:27] but not for the former), should it not follow that with lesser mitzvoth intentional sin should not be likened to unwitting sin, (and a sin-offering not be brought for the former? [Why, then, the exclusion clause?]) — But that is just the point! If (atonement) for the grave sin of intentional idolatry is delayed until Yom Kippur, (a sin-offering not being able to atone for it), would you put off (possible atonement for) intentional (transgression of) lesser mitzvoth until Yom Kippur? Let him bring a sin-offering and gain atonement immediately! It is, therefore, written (in respect to lesser mitzvoth): "if he sin unwittingly." He brings (a sin-offering) for unwitting sin but not for intentional sin.

2) "then he shall bring as his offering a kid of goats, a female without blemish": Whence is it derived that it must be of the first year? It follows viz.: He brings a sin-offering, and a leper brings a sin-offering. Just as the sin-offering of the leper is of the first year, so, this. — No, this may be so with the sin-offering of a leper, which requires libations, as opposed to this, which does not. — This is refuted by the Nazirite's sin-offering, which does not require libations, yet must be of the first year. — No, this may be so with the Nazirite's sin-offering, which has other "bloods" (i.e., offerings) along with it, as opposed to this, which does not. — This is refuted by the idolatry sin-offering, which does not have other "bloods" along with it, yet must be of the first year. — No, this may be so with the idolatry sin-offering, which is fixed (i.e., it must be a she-goat), as opposed to this, which is not fixed (i.e., it may be a lamb); and since it is not fixed, I might say that it need not be of the first year; it is, therefore, written (Bamidbar 15:29): "One law shall there be for you for him who does unwittingly." All unwitting sin-offerings are being compared to (that for) idolatry. Just as the idolatry sin-offering must be of the first year, so, this. — But (why not say): Just as the idolatry sin-offering is a she-goat, so, this, (the first-year requirement,) applies to a she-goat (and not to he-goats). — "shall be" (is superfluous) — to include (in the first-year requirement) the festival he-goats; "for you" — to include the idolatry he-goats (of the congregation); "for him who does" — to include the he-goat of the nassi.

“What profit is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3).
“What profit is there for man?” Rabbi Binyamin said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom that he seeks to impart is: “What profit is there for man in all his toil,” but one might [think that he meant] even in the toil of Torah. They then said: He did not say “in all toil,” but rather in his toil; in his toil he does not [profit from his] toil, but he does [profit from his] toil in the toil of Torah.
Rabbi Shmuel ben Rabbi Yitzḥak said: The Sages sought to suppress the book of Kohelet because they found in it matters that tend toward heresy. They said: All of Solomon’s wisdom is this statement: “Rejoice, young man, in your youth; and let your heart cheer you in the days of your youth, and walk in the ways of your heart, and in the sight of your eyes” (Ecclesiastes 11:9). Moses said: “Do not stray after your heart and after your eyes” (Numbers 15:39), and Solomon said: “And walk in the ways of your heart, and in the sight of your eyes.” Restraint has been abolished; there is no [divine] justice and no [Divine] Judge. When he said: “But know that for all these, God will bring you to judgment” (Ecclesiastes 11:9), they said: Solomon spoke well.
Rabbi Huna and Rabbi Aḥa [said] in the name of Rabbi Ḥilfai: His toil is under the sun, but there is a treasure for him above the sun. Rabbi Yudan said: Under the sun he does not have [profit], but above the sun he does have [profit].¹⁰For physical toil there is no profit, but for spiritual toil there is profit. Rabbi Levi and the Rabbis, Rabbi Levi said: What benefit do people who amass mitzvot and good deeds have? It is sufficient for them that I shine light upon them.¹¹In the phrase “under [taḥat] the sun,” Rabbi Levi and the Rabbis interpret taḥat in the sense of “in exchange for.” The Rabbis say: What benefit do the righteous who amass mitzvot and good deeds have? It is sufficient for them that I am destined to renew their faces [and cause them to shine] like the sun, as it is written: “But those who love Him are like the sun emerging in its might” (Judges 5:31).
Rabbi Yannai said: The way of the world is that when a person takes a litra¹²480 grams. of meat, how much trouble must he undergo and how much effort must he expend until he has cooked it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants and ripen them, set a table before each and every one, give each and every person all his needs, and each and every body what it lacks, and all you bring Me is the omer. Rabbi Pinḥas said: The way of the world is that when a person launders his garment during the rainy season, how much trouble must he undergo and how much effort must he expend until he dries it! But I blow the winds for you, elevate the clouds, cause the rains and the dew to fall, grow plants, wash them, ripen them and dry them, and set a table before each and every one, give each and every person all his needs and each and every body what it lacks, and all you bring Me is the omer. Rabbi Berekhya said: I am your chef, and you do not allow Me to taste the dish that I cooked to know what it needs. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: I am your guard and you do not give me from what I guarded.
Rabbi Elazar said: It is written: “They do not say in their heart: Let us now fear the Lord [our God, who gives the early rain and the late rain in due season]” (Jeremiah 5:24). Oh, wicked ones, do you no longer need Me?¹³Once the rain has come. The verse states: “Who preserves for us the appointed weeks of the harvest” (Jeremiah 5:24) – He protects us from heatwaves, He protects us from harmful dews. That is what David says: “A bounteous [nedava] rain You will bring, God” (Psalms 68:10). If it requires rain, it is “a gift [nedava],” if it requires dew, “You will bring, God.”¹⁴Dew is ubiquitous and is therefore not called a gift.
Rabbi Ḥiyya taught: It is written: “It shall be seven complete weeks” (Leviticus 23:15) -– when? It is when Yeshua and Shekhanya are not among them.¹⁵When the first day of Nisan falls on Shabbat, the first day of Passover is on Shabbat and Shavuot is on Sunday. Then, the period of the omer is seven complete weeks, and then, the priestly watches of Yeshua and Shekhanya, the ninth and tenth of the twenty-four watches, would not serve during the omer. If the first of Nisan and the first day of Passover are in the middle of the week, Shavuot is in the middle of the week. In that case, because some of the earlier watches would serve only half a week, as on the festivals all the priests would participate in the Temple service, the watches of Yeshua and Shekhanya would serve during the omer period.
Rabbi Abba said: Come and see how much trouble is experienced and how much effort must be expended until they bring the omer, as we learn: How would they perform it? Emissaries of the court would emerge on the eve of the festival [of Passover] and fashion sheaves while [the grain was still] attached to the ground, so that it would be convenient to harvest. All the adjacent towns would assemble there, so that it would be harvested with great fanfare (Menaḥot 65a). Rabbi Levi said: The Holy One blessed be He said to you: ‘Man, you have plowed, sowed, reaped, gathered, and made several piles; if I do not produce for you a little wind, could you winnow? Yet even the fee for that wind you do not give Me.’ That is, “what is the advantage for He who toils for the wind?” (Ecclesiastes 5:15).
Rabbi [Yehuda HaNasi] made a wedding feast for his son. Rabbi invited all the Rabbis but forgot to invite bar Kappara. [Bar Kappara] went and wrote on the gate of [Rabbi’s] house: After all your rejoicing there is death; and what is the profit in your rejoicing? [Rabbi] said: ‘Who did this to us?’ They said: ‘It was bar Kappara whom, alone, you forgot to invite, and he is disgraced.’ He went and made another feast and he invited all the rabbis and he invited bar Kappara. For each and every dish that [the waiter] would place before them, [bar Kappara] would recite three hundred parables about the fox. [The parables] were very pleasant for them, and the dishes grew cold and they did not taste them. Rabbi would say to his servants: ‘Why are the dishes going in and going out and they are not tasting anything?’ They said to him: ‘Because one of the elders who is sitting there, when the dish is taken in, he says three hundred parables regarding the fox. That is why the dishes are growing cold and they are not eating anything.’ He came to [bar Kappara] and said: ‘Why are you doing this? Let the diners eat.’ [Bar Kappara] said to him: ‘It is so you do not think that I came here because of your feast, but rather, it is because you did not invite me here with my colleagues.’ Is this not what Solomon said: “What profit is there for man [in all his toil that he toils under the sun]” (Ecclesiastes 1:3), since “one generation passes and one generation comes” (Ecclesiastes 1:4).¹⁶As bar Kappara wrote on the gate: What is the profit in all your rejoicing? After they placated each other, they were reconciled. Abba bar Kappara said to Rabbi: ‘If, in this world, which is not yours, the Holy One blessed be He granted you serenity, in the World to Come, which is entirely yours, all the more so.’
Rabbi Bena’a said, the Holy One blessed be He said to Israel: ‘My children, know what is the difference between Me and you.’ What is written?¹⁷With regard to the manna that God provided for the children of Israel. “An omer for a person; according to the number of your people…” (Exodus 16:16). But all of you give one omer, and not an omer of wheat, but rather of barley. Nevertheless, be vigilant to bring it at its appointed time; therefore, Moses cautions the children of Israel and says to them: “You shall bring the omer…” (Leviticus 23:10).

(Fol. 36b) Our Rabbis were taught: How did the High-priest confess? "I have committed iniquities, transgressed, and sinned;" and so says Scripture regarding the scapegoat (Lev. 16, 21) And confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins. And this arrangement is also used by Moses (Ex. 34, 7) Forgiving iniquity and transgression and sin; so says R. Meir. The sages, however, say. Iniquities (Avonoth) refers to intentional transgressions; and so says Scripture (Num. 15, 31) That person shall be cut off, his iniquity (Avono) is upon him; transgressions (P'sha'im) refers to rebellion, and so says Scripture (II Kings 3, 7) The King of Moab hath rebelled (Pasha) against me. There is also another passage (Ib. 8, 22) Then did Libnah revolt in that time; sin (Chata'oth) refers to unintentional wrong (done in ignorance), and so says Scripture (Lev. 4, 2) If any person sin through ignorance (Yekheta). But, according to the sages, how is it possible that after he has confessed the intentional and rebellious sins, he will confess the unintentional? Therefore we must say that he said them in this order: I have sinned, committed iniquities, and transgressed. And so says David (Ps. 106, 6) We have sinned together with our fathers, ive have committed iniquity, we have done wickedly. And so also says Solomon (I Kings 8, 47; II Chr. 6) We have sinned, we have committed iniquity, we have acted wickedly. So also says Daniel (Dan. 9, 5) We have sinned, we have committed iniquity, we have done wickedly, and we have rebelled. If so, then, why did Moses say (Ex. 34, 6) Forgiving iniquity, and transgression, and sin. Moses said thus to the Holy One, praised be He! "Sovereign of the Universe, when the children of Israel will sin before thee, and then repent, consider their conscious sins as mere inadvertant acts."

We have a Baraitha coinciding with R. Chisda's opinion: "If one is walking in filthy alleys, he should not read the Sh'm'a; moreover, even if he were in the middle of his reading and should happen to find himself in a filthy street, he should stop." If he do not stop, what then? R. Meyasha the grandson of R. Joshua b. Levi said: It is of him that the passage says (Ezek. 20, 25.) "Wherefore I gave them also statutes that were not good, and ordinances whereby they could not live. R. Assi said from this (Is. 5, 18.) Woe unto those that draw iniquity with the cord of vanity. R. Ada b. Ahaba said from this (Num. 15, 31.) Because the word of the Lord hath he despised. And if he does stop what will his reward be? R. Abuhu said: "To him may be applied the passage (Deu. 32, 47.) And through this thing ye shall prolong your days."

Again it happened that the house of the Nassi ordered a fast-day; but no rain descended. So Oshiya, the youngest of the college, taught: (Num. 15, 24) Then it shall be, if it be done in error by the congregation it being hidden from their eyes. This might be likened to a bride [in the house of her father] — if she have beautiful eyes, there is no need of examining her body; but if her eyes be bad, her entire body should be examined (i.e., if the Prince of the exile be a righteous man, the congregation need not be tried; but if he be wicked, the congregation itself must be examined). So the servants of the Nassi came to Mushiya, threw a cloth over his neck, and tormented him. The highwaymen then said to the servants: "Let him alone, for we also have annoyed him [because of his having offended us]; but since we observe that whatever he does is for Heaven's sake, we let him have his own way; you also ought to act accordingly." Thereupon he was released.

3) "a soul shall offer" — I might think this is a decree; it is, therefore, written: "If a soul shall offer" — it is optional. "korban minchah" (lit., "an offering, meal-offering"). We are hereby taught (by the superfluous "korban") that an individual may offer frankincense (as a distinct offering, apart from the meal-offering). Now does it not follow (that he may do so, i.e., Why does this require an inclusion clause?), viz.: It is written that a beast is brought (as an offering), and a meal-offering as a prescribed adjunct to it (Bamidbar 15:1, etc.); that a meal-offering is brought, and frankincense, as a prescribed adjunct to it — Just as a meal-offering, which comes as a prescribed adjunct to a beast, comes as a gift by itself (our verse), so, frankincense, which comes as a prescribed adjunct to a meal-offering, comes as a gift by itself. (Why, then, the inclusion clause?)

3) — But, in that case, should it not follow by kal vachomer that (a sin-offering not be brought for intentional) idolatry? (Why the exclusion clause? [Bamidbar 15:27]), viz.: If (atonement for) intentional (transgression of) lesser mitzvoth is delayed until Yom Kippur, (not being susceptible of atonement with a sin-offering), should not (atonement for) intentional (transgression of) the grave sin of idolatry be delayed until Yom Kippur? — Not so — if we are lenient with the lesser mitzvoth, (no sin-offering being required before Yom Kippur), should we be lenient with the grave sin of idolatry? Rather, let a sin-offering be brought (for intentional violation), and "keep things in abeyance" for him until (the complete atonement of) Yom Kippur. Therefore "unwittingly" must be stated both in respect to (transgression of other) mitzvoth and in respect to idolatry.

3) — But, in that case, should it not follow by kal vachomer that (a sin-offering not be brought for intentional) idolatry? (Why the exclusion clause? [Bamidbar 15:27]), viz.: If (atonement for) intentional (transgression of) lesser mitzvoth is delayed until Yom Kippur, (not being susceptible of atonement with a sin-offering), should not (atonement for) intentional (transgression of) the grave sin of idolatry be delayed until Yom Kippur? — Not so — if we are lenient with the lesser mitzvoth, (no sin-offering being required before Yom Kippur), should we be lenient with the grave sin of idolatry? Rather, let a sin-offering be brought (for intentional violation), and "keep things in abeyance" for him until (the complete atonement of) Yom Kippur. Therefore "unwittingly" must be stated both in respect to (transgression of other) mitzvoth and in respect to idolatry.

(Fol. 38) When the daughter of R. Samuel b. Juda died, one of the Rabbis said to Ulla: "Let us go and console him." He said to them: "What have I to do with the consolation of a Babylonian, for it may turn into a blasphemy, as they are in the habit of saying in such cases. What can be done? [against the will of God,] which means that if something could be done against His will they would, [and this is certainly a blasphemy]. He then went alone, and he began his consolation on the following passage: (Deut. 2, 9) And the Lord said unto me. Do not attack the Moabites, nor contend with them in battle. Could it, then, even enter Moses' mind to engage in war without the consent of the Lord. But Moses drew an a fortiori conclusion for himself, saying thust: 'If concerning the Midianites who only came to help the Moabites the Scripture says [Num. 15, 17) Attack the Midianites, and smite them, how much more so should (Ib. b) it be applied to the Moabites themselves?' The Holy One, praised be He! then said: 'Not as it struck your mind, did it strike Mine. Two good doves I have to bring forth from them; namely, Ruth the Moabite, and Naomi the Ammonite.' Now is there not a fortiori conclusion to be drawn? If for two good doves the Holy One, praised be He! has saved two great nations and did not destroy them, how much more so would He have saved the life of the master's daughter if she were to be righteous and something good would have to come forth from her!"

(Numb. 16:1:) NOW KORAH < … > TOOK. What is written above on the matter (in Numb. 15:37–38)?⁵Tanh., Numb. 5:2; Numb. R. 18:3. <THEN THE LORD SPOKE UNTO MOSES, SAYING:> SPEAK UNTO THE CHILDREN OF ISRAEL [AND TELL THEM] TO MAKE TASSELS FOR THEMSELVES. Korah said to Moses our Master: Moses, in the case of a prayer shawl (tallit) which is all blue, what is the rule about it being exempt from <having> the tassel? Moses said to him: <Such a prayer shawl> is required to have the tassel. Korah said to him: Would not a prayer shawl which is all blue exempt itself, when four <blue> threads exempt it? In the case of a house which is full of <scriptural> books, what is the rule about it being exempt it from <having> the mezuzah (which contains only two passages of Scripture)? <Moses> said to him: <Such a house> is required to have the mezuzah. <Korah> said to him: Since the whole Torah has two hundred and seventy-five parashot in it,⁶Cf. yShab. 16:1 (15c); Soferim 16:10; M. Pss. 22:19, according to which there are 175 parashot in the Torah where an expression of speaking, saying, or commanding occurs. See also Alfa Beta deRabbi ‘Aqiva, longer recension, Tsade (Eisenstein, p. 421). and they do not exempt the house <from having the mezuzah>, would the two parashot which are in the mezuzah exempt the house? <He also> said to him: These are things about which you have not been commanded. Rather you are inventing them <by taking them> out of your own heart. Here is what is written (in Numb. 16:1): <NOW KORAH … > TOOK.

(Fol. 43b) We are taught in a Baraitha concerning the passage (Num. 15, 39) That ye may look upon it, i.e., look upon this commandment and ye will remind yourselves about another comandment which depends on it. This is the reading of the Sh'ma; for we are taught in a Mishna: From what time may one read the Sh'ma of the morning [prayer]? From the time one can distinguish [before the daylight] between blue and white colors. We are taught in another Baraitha: That ye may look upon them, and remember all the commandments of the Lord, i.e., look upon this commandment and ye will remind yourselves of another commandment which is mentioned close to it. To what does it refer? To the following passage (Deut. 22, 11) Thou shalt not wear a mingled stuff, wool and linen together. Thou shalt make the fringes. We are taught in another Baraitha: That ye may look upon them, and remember all the commandments of the Lord, i.e., the commandment of the fringes is equal in value to all other commandments. Again we are taught in another Baraitha: That ye may look upon it, and remember all the commandments of the Lord, and do them; i.e., the looking upon it causes one to remind himself [of his duties]; the reminding [of a thing] brings one to the action of it. R. Simon b. Jochai says: "Whoever is careful in observing the commandments of the fringes will be rewarded to greet the presence of Shechina; for it is written here that ye may look upon it (Ur-ithem), and again it is written (Deut. 6, 13) The Lord thy God Shalt thou fear (Tira); and Him shalt thou serve."

4) — But why not go in this direction? The nassi brings a she-goat (for unwitting transgression of idolatry [see Bamidbar 15:27]), and he brings a categorical guilt-offering (see Vayikra 5:15), and the high-priest brings a she-goat for idolatry and he brings a categorical gift-offering. Just as the nassi brings (a sin-offering) for deed-unwittingness (alone, without an error in ruling), so, the high-priest! It is, therefore, written: "to the guilt of the people." The high-priest is being compared to the congregation. Just as the congregation brings (a sin-offering) only where (beth-din) erred (in the ruling), and they (the people) sinned unwittingly (on the basis of that ruling), so, the high-priest brings (a sin-offering) only in like circumstances.

4) "And they brought him to Moses": But they did not bring the wood-gatherer (mekoshesh) with him (see Bamidbar 15:32). "And the name of his mother was Shlomith the daughter of Divri, of the tribe of Dan." a blemish to himself, a blemish to his mother, a blemish to his family, and a blemish to his tribe whence he came.

“Your eyes are pools in Ḥeshbon.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation, just as it says: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person and all of them follow the eyes. So too, Israel is unable to do anything without its Sanhedrin. “Pools in Ḥeshbon,” matters of calculation [ḥeshbon]; thirty-six exonerate and thirty-five convict.³³The seventy-one members of the Sanhedrin would vote on a given case. If the majority, thirty-six, would exonerate, the defendant would be acquitted. “By the gate of Bat Rabim,” this is the halakha that emerges from the gatehouse and is disseminated to the multitudes. Rabbi Yehuda ben Rabbi says: It is attributed to: “Inclining after the majority [rabim]” (Exodus 23:2).

5) "on the head of the living": the living (he-goat) requires semichah, and not the he-goats (sacrificed) for (unwitting congregational) service of idolatry, viz. (Bamidbar 15:24). These are the words of R. Yehudah. R. Shimon says: The living he-goat requires semichah by Aaron (and his sons), but not the idolatry he-goats. For R. Shimon was wont to say: Every congregational sin-offering, whose blood enters within (the sanctuary) requires semichah.

5) (Vayikra 24:12) ("And they put him in confinement, to be explained to them at the mouth of the L–rd.") But they did not place the mekoshesh with him, though their situations were concurrent. And they knew that the mekoshesh was liable to the death penalty, viz. (Shemoth 21:14) "Those who desecrate it (the Sabbath) shall die, but they did not know which death penalty, viz. (Bamidbar 15:34) "for it was not clear what should be done to him," but here it is written "to be explained to them at the mouth of the L–rd" — whereby we are taught that they did not know whether he was liable to the death penalty or not.

5) R. Yishmael b. R. Yochanan b. Berokah says: "Minchah tamid" here (Vayikra 6:13) is like minchath temidim (the libation meal-offering). Just as with the minchath temidim, three logs for the issaron, here, too, three logs for the issaron. R. Shimon says: Oil is added for the griddle meal-offering (of the high-priest, here) and oil is added for the meal-offering of (i.e., accompanying) sheep, (the libation meal-offering). Just as with the sheep meal-offering, three logs for the issaron, here, too, three logs for the issaron. But why not go in this direction: Oil is added for the griddle meal-offering and oil is added for the ram meal-offering (Bamidbar 15:6). Just as with the ram meal-offering, two logs for one issaron; here, too, two logs for one issaron! Let us see what it most closely resembles. We derive a meal-offering (the high-priest's offering), all of which is one issaron, from a meal-offering (the libation meal-offering), all of which is one issaron, and not from the ram meal-offering, all of which is not one issaron, (but two).

(Lev. 4:1–2:) “And the Lord spoke unto Moses, saying, … ‘When a soul sins [by mistake]….’” Let our master instruct us: Is it right for one to enter the Temple Mount with his staff or his money girdle?²³Lat.: funda (“moneybag”). Thus have our masters taught (in Ber. 9:5): One may not enter the Temple Mount with his staff, his money girdle, or with dust on his feet,²⁴Eccl. R. 4:17:1; cf. Mark 11:16; Josephus, Contra Apionem, 8:106; see Ber. 62a. lest he treat it with disrespect – even in its destruction. The Holy One, blessed be He, said (in Lev. 26:2), “You shall keep My Sabbaths and reverence My sanctuary.” And what was the reason for comparing keeping the Sabbath with the sanctuary? Thus did R. Hiyya the Great teach: Just as keeping the Sabbath is forever so is reverence for the sanctuary forever. Now Solomon cried out (in Eccl. 3:16), “To the place of justice, thither [came] wickedness.” Solomon was observing how the wicked subverted justice in the sanctuary. Solomon said, “The place where the Sanhedrin²⁵Gk.: Synedrion. sat to judge criminal law, civil law, decisions on scourgings, and decisions on clean and unclean, there they defiled it.”²⁶Cf. Lev. R. 4:1; Eccl. R. 3:16:1. See what is written (in Jer. 39:3), “Then all the officers of the king of Babylon came and sat in the middle gate: Negral-sarezer, Samgar-nebo, Sarsechim the Rab-saris ….” (Lam. 5:18:) “Because of Mount Zion, which lies desolate, the jackals walk over it.” The Holy One, blessed be He, said to him, “You name those entering, but you do not name those leaving, (in Eccl. 3:16) ‘to the place of justice, thither [came] wickedness.’” (Lam. 2:20:) “Should priest and prophet be slain in the sanctuary of the Lord?” Here is the blood of Zechariah shed on the stones, as stated (in Ezek. 24:7), “For her blood was in her midst; she set it upon bare rock.” Another interpretation (of Eccl. 3:16), “to the place of justice, thither [came] wickedness”: This is the central gate in which the great Sanhedrin sat. “Thither [came] wickedness,” (in Lam. 2:9) “Her gates have sunk into the ground.” The Holy One, blessed be He, said (in Eccl. 3:16), “To the place of justice, thither [came] wickedness (rsh').” There was one place for the Righteous One of the world, the holy Temple, which was set apart for the Divine Presence. Then Manasseh wronged (rt.: rsh') it, and brought an image into its midst .Another interpretation (of Eccl. 3:16), “to the place of justice.” The Holy One, blessed be He, said, “I created the soul, and it is delivered into My hand, as stated (in Job 12:10), ‘In Whose hand is every living soul.’ And justice also is delivered into My hand, as stated (in Deut. 32:41), “My hand lays hold on justice.’ But I only delivered the soul next to judgment [in My hand] so that it might see what is fitting for it and not sin; yet it does sin. (Eccl. 3:16:) “Thither [came] wickedness”; “When a soul sins,” for the soul is placed next to judgment (Lev. 4:2:) . That which Scripture stated (Prov. 19:2), “Also, a soul without knowledge is not good; and one who hastens with the feet is a sinner,” [is to say that] when someone sins, even by mistake, it is not a good sign²⁷Gk.: semeion. for him.²⁸Lev. R. 4:3; Eccl. R. 12:14:1. How so? There were two stores before him, one belonging to a stranger and one belonging to Israel. If he entered the one belonging to the stranger without knowing, it is not good. If he entered deliberately, he is called a sinner, as stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Rav Isaac bar Samuel bar Martha said, “There were two ways before him, one long and one short. The short one was full of pebbles, but the long one did not have a pebble in it. He left the long one and went by the short one on the Sabbath. Concerning him it was stated (in Prov. 19:2), ‘and one who hastens with the feet is a sinner.’” Our masters have taught (in Avot. 4:2): One good deed/commandment (mitzvah) leads to another, and one transgression leads to another. A person should not worry about a sin which he commits by mistake, but rather that an opening has been made for him to sin [again], even deliberately. Moreover, one should not rejoice over a good deed which comes to him (for fulfillment), but rather that many good deeds are going to come to him [as a result].²⁹Cf. Avot. 4:2: THE RECOMPENSE FOR A GOOD DEED IS A GOOD DEED. Therefore, if one has sinned by mistake, this is not a good sign, as stated, “Also, a soul without knowledge is not good.” How much the more so if he sins deliberately! About him it has been stated, “and one who hastens with the feet is a sinner.” So also (in Prov. 6:16-19), “Six things the Lord hates…: Haughty eyes, …. A heart plotting thoughts of deceit, feet quick to run to evil, […]” This refers to Ahab ben Kolaiah and Zedekiah ben Maaseiah (the false prophets of Jer. 29:21-23), who sinned in Jerusalem.³⁰Sanh. 93a; PRK 24:15. And that was not enough for them, but after they had gone into exile in Babylon, they added to their sin. And what had they done in Jerusalem? They were false prophets. Moreover, they did not forsake their trade in Babylon. Now they would pimp for each other. Ahab would go to visit [one of] the great ones in the kingdom and would say to him, “I am so-and-so, a prophet. The Holy One, blessed be He, has sent me to say something to your wife.” [So his interlocutor] would say to him, “Here she is before you. Go on in.” When he was alone with her, he would say to her, “The Holy One, blessed be He, wants to raise up prophets from you. Simply go, have intercourse with Zedekiah, and give birth to prophets from him.” So he would come and have intercourse with her. Then Zedekiah would similarly pimp for Ahab. And this was their trade for several years. Come and see how wicked they were: They gave themselves a reputation in Babylon for being great prophets. When some woman became pregnant and saw one of them, she would say to him, “If you are a prophet, what is in my womb? A male or a female?” He would say, “A male.” Then he would go to her neighbors and say, “So-and-so will bear a female.” If she bore a male, she would say, “So-and-so, the prophet, told me.” If it was a female, the neighbors would say, “Thus did so-and-so, the prophet, tell us; but he did not want to worry you.” Now they acted in this way until they came to Shemirah, the wife of Nebuchadnezzar. Zedekiah said to her, “The Holy One, blessed be He, has sent me to you. Simply go, have intercourse with Ahab, and give birth to prophets from him.” She said to him, “I may not do [this] without the agreement of my husband. Rather, let him come and let him inform us that he wants this thing.” She went to her husband and told [the matter] to Nebuchadnezzar. [So] he called for them and they both came. And he said to them, “Is this what you said to my wife?” They said, “Yes, as the Holy One, blessed be He, wants to raise prophets from her.” He said to them, “But have I not heard about your God that He hates licentiousness; and that as a result of that which Zimri breached sexual mores, twenty-four thousand [men] fell? And you tell me this? Perhaps He recanted? I don’t know if you are false prophets or true prophets, but I have already tested Hannaniah, Mishael and Azariah and I burned the fiery finance for them for seven days and threw them inside, and they came out alive and well. But for you, I will only burn it for one day and throw you inside. If you are saved from the furnace, I will know that you are certainly true prophets and we will do whatever you say, according to your testimony.” They said to him, “Hannaniah, Mishael and Azariah were three and we are two; and the miracle is [only] done for three.” He said to them, “Is there a third [person] like you?” They said, Yehosuha the High Priest,” thinking in their hearts that they would be saved by his merit. They brought Yehoshua the High Priest and threw him into the furnace with them. The two of them were burnt [to death], and Yehoshua the High Priest was saved, as stated (Zech. 3:2), “Is this not a brand pulled out of the fire?” (Jer. 29:22:) “And from Ahav and Zedekiah, a curse was taken for all of the exile of Judah in Babylon, saying, ‘May God make you like Zedekiah and Ahab, whom the king of Babylon consigned to the flames!‘“3 Who caused these wicked ones to be burned? It was because they ran with their feet towards abominations and sins. It is therefore stated (in Prov. 19:2), “and one who hastens with the feet is a sinner.” Nevertheless (ibid.,) “Also, a soul without knowledge is not good.” Therefore, the Holy One, blessed be He, said to Moses, “Say unto Israel (in Lev. 4:2), ‘When a soul sins by mistake’” – the soul sins. The verse (Eccl. 3:16) says, “[….] to the place of justice (tsedeq), thither [came] wickedness.” The place is [the source of] the soul, which has been given out of righteousness (tsedeq), [i.e.] out of a place where there is no iniquity or sin.³¹Exod. R. 4:1. [When] it does sins, the verse (Lev. 4:2) cries out in surprise, “When a soul sins by mistake?” (Eccl. 3:16:) “To the place of justice (tsedeq), thither [came] wickedness.” To what is the matter comparable? To two people who sinned against the king. One was a country bumpkin, and one a person from the palace.³²Lat.: palatium; Gk.: palation. [When] he saw that both of them had committed a single offense, he released the country bumpkin but rendered a [guilty] verdict³³Gk.: apophasis. against the person from the palace. His palace people said to him, “Both of them committed a single offense; [yet] you released the country bumpkin [and] gave a verdict against the person from the palace.” He said to them, “I released the country bumpkin because he did not know the laws³⁴Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are, and what verdict will be pronounced against one who sins towards me?” So also the body is a country bumpkin, (according to Gen. 2:7) “Then the Lord God formed the human out of dust from the ground.” But the soul is a palace person from above, (according to ibid., cont.) “and blew into his nostrils the breath of life.” Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.³⁵Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned, as stated (in Ezek. 18:20), “the soul that sins shall die.” Therefore the verse (Lev. 4:2) wonders, “When a soul sins by mistake against any of the Lord's commandments?” What is the significance of “by mistake (rt.: shgg) [against any of the Lord's commandments]?” [It is] to teach you that when anyone sins by mistake, [it is as if] one transgresses [intentionally] against the Lord's commandments. And so it says (in Numb. 15:22), “And when you sin unintentionally (rt.: shgg) and do not fulfill all these commandments….”³⁶The next verses explain how atonement is made. So also David has said (in Ps. 19:13–14), “Who can discern mistakes? Cleanse me from hidden faults. Also restrain Your servant from willful sins…, and I shall be clean of great transgression,” [i.e.] from the great sin which I have committed. But if you do so act (according to Ps. 19:15), “Let the words of my mouth be acceptable.” From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said, “A mistake in study is accounted as willful sin.” It is therefore written (in Lev. 4:2), “When a soul sins,” because it is from [man’s soul, which is from] above; and it is not written, "[when] a person (Adam)." In the world to come the Holy One, blessed be He, will bring in the soul and say to it, “Why have you transgressed against the commandments?” Then it will say, “The body transgressed against the commandments. From the day that I left it, have I ever sinned?” [Then] He will go back and say to the body, “For what reason did you transgress the commandments?” It will say to Him, “The soul sinned. Since the soul left me, have I ever sinned?” What will the Holy One, blessed be He, do? He will bring them both in and judge them as one. To what is the matter comparable? To a king who had an orchard in which were ripened grapes, figs and pomegranates.³⁷Sanh. 91ab; Lev. R. 4:5; Mekhilta deRabbi Simeon b. Johay, edited by J.N. Epstein and E.Z. Melamed (Jerusalem: Mekize Nirdamim, 1955), pp. 76–77 (on Exod. 15:1); Mekhilta de Rabbi Ishmael, Shirata 2; The Apocryphon of Ezekiel, cited in Epiphanius, Panarion (Haereses), 64:70 (Origen), K. Holl edition in GCS31(1922), pp. 236–243 (not in the Migne edition), translated by J.R. Mueller and S.E. Robinson in The Old Testament Pseudepigrapha, vol. I, edited by J.H. Charlesworth (Garden City, NY: Doubleday, 1983), p. 492; see Tertullian, De resurrectione carnis, 15–17. The king said (to himself), “If I post someone there who can see and walk, he will eat the ripening fruit for himself. He [therefore] posted two guards, one lame and one blind. They stayed and watched the orchard. They smelled the ripened fruit. The lame one said to the blind one, “I see lovely ripened fruit in the orchard. Come and give me a ride, so we can get them and eat them.” The lame one rode upon the back of the blind one, so that he got them, and they ate them. One day the king came. He sought the ripened fruit, but he did not find any. He said to the blind one, “Did you eat them?” He [answered], “Do I have any eyes?” He said to the lame one. “Have you eaten them?” He said, “Do I have any feet?” He [therefore] mounted the lame person on the blind person's back and judged them as one. So the Holy One, blessed be He, will take a soul and toss it into a body, as stated (in Ps. 50:4), “He summoned the heavens above,” i.e., the soul; “and the earth to judge His people,” i.e., the body.” David foresaw how the Holy One, blessed be He, would judge His creatures. [So] he began to seek mercy for his soul. He said, “Master of the world, when you judge Your creatures, do not judge me like them. [(Ps. 143:2), ‘And do not enter into judgment with Your servant, for no one living shall be justified before You.’ Rather act charitably with me, as stated (in Ps. 17:15), ‘As for me, I will behold Your face in charity.’” The Holy One, blessed be He, said, “In this world because the evil drive rules in you, you have sinned; but in the world to come I will root it out from you, as stated (in Ezek. 36:26), ‘I will remove the heart of stone from your flesh and give you a heart of flesh.’”

(Exodus 12:6) "And it shall be to you for a keeping": Why does the taking of the Pesach precede its slaughtering by four days? R. Matia b. Charash says: It is written (Ezekiel 16:8) "And I passed by you and I saw you, and behold, your time was the time for love": There had arrived the (time for the fulfillment of the) oath that the Holy One Blessed be He had sworn to our father Abraham to redeem his children. But they had no mitzvoth to engage in, which would enable their redemption, viz. (Ibid. 7) "Your breasts were firm" (an allusion to Moses and Aaron), "and your hair had sprouted" (an allusion to the elders), but you were naked and bare" (of mitzvoth). And the Holy One Blessed be He gave them two mitzvoth — the blood of the Paschal lamb and the blood of circumcision to engage in for their redemption. Thus (Ibid. 6) "And I passed by you and I saw you steeped in your blood." And it is written (Zechariah 9:11) "You, too — By the blood of your covenant I have sent forth your bound ones from the waterless pit." Therefore, the Holy One Blessed be He commanded the taking of the Pesach four days before its slaughtering, for reward is given only for the act. R. Eliezer Hakappar Berebbi says: Did Israel not have four mitzvoth surpassing the worth of all the world? — not being suspect of illicit relations or of slander, not changing their names and not changing their language? Whence is it derived that they were not suspect of illicit relations? From (Leviticus 10:10) "And there went out the son of an Israelite woman, the son of an Egyptian man," the verse apprising us of Israel’s eminence, this being the only instance of its kind, wherefore Scripture singles it out. And it is said of them in the tradition (Song of Songs 4:12) "A locked garden is my sister, my bride, a fountain locked.": "a locked garden" — the women: "a fountain locked" — the men. R. Nathan says: "a locked garden" — the married women; "a fountain locked, a sealed up spring" — the betrothed women. Variantly: "a locked garden, a fountain locked" — an allusion to the two types of cohabitation. And whence is it derived that they were not suspect of slander and that they loved each other? From (Exodus 3:22) "And a woman shall ask of her neighbor, etc." Twelve months had already passed, and we do not find an instance of one informing against another. And whence is it derived that they did not change their names? Just as they were called in their descent (to Egypt) — Reuven, Shimon, Levi, and Yehudah (viz. Ibid. 1:2) — so, they were called upon their ascent (viz. Numbers 1:18). And it is written (Genesis 48:16) "The angel who redeems me … and let there be called in them my name and the name of my fathers, etc." And whence is it derived that they did not change their language? From (Ibid. 45:12) "… for the mouth that speaks to you" (speaks in the holy tongue), and (Exodus 5:3) "The G d of the Hebrews revealed Himself to us, etc." and (Genesis 14:13) "And the survivor came and he told Avram the Hebrew, etc." And why did the taking of the Pesach precede its slaughtering by four days? Because Israel was stepped in idolatry in Egypt, which countervails all of the mitzvoth, as it is written (Numbers 15:24) "And if from the eyes of the congregation it (idolatry) were done unwittingly, etc." Scripture singled out this (idolatry, as tantamount to transgression of all of the mitzvoth [viz. Ibid. 22]). He said to them (viz. Exodus 12:21) "Withdraw" from idolatry (The sheep was the idolatry of Egypt), and cleave to mitzvoth. R. Yehudah b. Betheira says: It is written (Exodus 6:9) "And they would not hearken to Moses (as to G d's delivering them), for shortness of spirit, etc." Now is there anyone who is given glad tidings and does not rejoice? (viz. Jeremiah 20:14) "A son has been born to you — Rejoice him!" His Master is freeing him from bondage and he does not rejoice? What, then, is the intent of "And they would not hearken to Moses, etc."? It was difficult for them to abandon their idolatry, viz. (Ezekiel 20:7) "And I said to them (in Egypt): Let every man cast away the detestations of his eyes and not defile himself with the idols of Egypt." This is the intent of (Exodus 6:13) "And the L rd spoke to Moses and to Aaron, and He charged them to the children of Israel. He charged them to abandon idolatry. "And it shall be to you for a keeping": What is the intent of this? It is written (Ibid. 12:21) "Draw forth and take for yourselves sheep, etc." Israel said to Moses (Ibid. 8:22) "Will we slaughter the abomination of Egypt before their eyes and they (the Egyptians) not kill us?" He said to them: From the miracle that He will perform for you in your drawing them forth (i.e., their not protesting), you can rest assured (that no ill will befall you) in slaughtering them. "And it shall be to you for a keeping": Keep it until the fourteenth (of Nissan) and slaughter it on the fourteenth. You say this, but perhaps (the meaning is) keep it and slaughter it until the fourteenth? It is, therefore, written (Numbers 9:5) "And they offered the Pesach in the first (month [Nissan]) on the fourteenth day of the month." Scripture specified it (the fourteenth day) as mandatory. It is not the second assumption, then, that is to be accepted, but the first. "And it shall be to you for a keeping": Scripture hereby apprises us that it was inspected (for possible blemishes) for (a period of) four days before being slaughtered. From here you learn (the same for) the tamid (the daily offering), viz. "keeping" is stated here, and "keeping" is stated in respect to the tamid. Just as the Pesach is observed four days before slaughtering, so, the tamid. From here they ruled: There are not to be fewer than six inspected lambs in the "chamber of lambs" (in the Temple), enough to suffice for a Sabbath accompanied by two festival days of Rosh Hashanah; and they are constantly replenished (as needed).

6) Since idolatry was singled out for an independent ruling (i.e., the bringing of a bullock for a burnt-offering and a goat for a sin-offering [for unwitting transgression, as opposed to unwitting transgression of the other mitzvoth, where a bullock is brought for a sin-offering]), I might think that they (the Sanhedrin and the majority of the people) are liable for unwittingness of deed (alone) in respect to it (idolatry, [without error in judgment]). It is, therefore, written here (in respect to idolatry) [Bamidbar 15:24]: ("If) from the eyes (of the congregation it were done in error"), and, elsewhere (in respect to other mitzvoth) (Vayikra, Ibid.): ("and a thing be hid) from the eyes (of the assembly"). Just as "from the eyes" elsewhere refers to beth-din, here, too, (in respect to idolatry) it refers to beth-din. And just as "from the eyes" elsewhere refers to hiddenness of thing (i.e., an error in judgment on the part of beth-din) with unwittingness of deed (on the part of the congregation), here, too, (in respect to idolatry) there must be hiddenness of thing and unwittingness of deed.

“Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions” (Ecclesiastes 9:7).
“Go, eat your bread joyfully.” Rabbi Huna son of Rabbi Aḥa said: When the children take their leave from school,¹⁷To go home and eat their lunch. a Divine Voice emerges and says to them: “Go, eat your bread joyfully,” – your breath¹⁸The words of Torah you have expressed. has been accepted before Me as a pleasing aroma. When Jews take their leave of synagogues and study halls, a Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has been accepted before Me as a pleasing aroma.
Another matter, “go, eat your bread joyfully” – this is the Torah portion of ḥalla; “and drink your wine goodheartedly” – this is the Torah portion of libations; “as God has already accepted your actions” – this is the entry of the Israelites into the Land, as it is stated: “When you come to the Land” (Numbers 15:2).
Rabbi Azarya in the name of Rabbi Yehuda bar Simon interpreted the verse as regarding Abraham our patriarch. When the Holy One blessed be He said to him: “Take now your son, your only one […and offer him up there as a burnt offering on one of the mountains that I will tell you]” (Genesis 22:2), on the first day, he did not see anything, nor on the second. On the third day, this is what is written in its regard: “He saw the place from afar” (Genesis 22:4). What did he see? He saw a cloud affixed to the mountain. He said: It appears that this is the mountain upon which the Holy One blessed be He said to me to bring up my son Isaac. He said to him: ‘Isaac, my son, do you see what I see?’ [Isaac] said to him: ‘Yes.’ He said to [Isaac]: ‘What do you see?’ [Isaac] said to him: ‘A cloud affixed to the mountain.’ He said to Eliezer and Ishmael, his lads: ‘Do you see anything?’ They said: ‘No.’ He said: ‘Since you do not see anything and the donkey does not see anything, “stay here with the donkey [im haḥamor]” (Genesis 22:5) – a people comparable to a donkey [am domin laḥamor].¹⁹The slaves and children of maidservants are lowly, and in that sense comparable to the donkey. Then he took Isaac and took him up mountains, took him down hills, and took him up to the peak of a particularly high and steep mountain. He built an altar, arranged the arrangement of wood, bound him upon it, and took the knife to slaughter him. Had the angel not come and said to him: “Do not extend your hand to the lad” (Genesis 22:12), he would have already slaughtered him.
When [Isaac] came to his mother, she said to him: ‘Where were you, my son?’ He said to her: ‘Father took me, and took me up mountains, took me down hills, and took me up to a certain mountain. He built an altar, arranged the arrangement of wood, bound me upon it, and took the knife to slaughter me. Had the angel not come and said to him: “Abraham, Abraham, do not extend your hand to the lad,” I would have already been slaughtered.’ When Sarah heard this, she screamed, and did not manage to complete her cry until her soul departed, as it is written: “Abraham came to eulogize Sarah and to weep for her” (Genesis 23:2). From where did he come? He came from Mount Moriah. Rabbi Yehuda ben Rabbi Simon said: Abraham was ruminating in his heart: Perhaps there was a defect in my son and he was not accepted.²⁰He was deemed unfit to be sacrificed as an offering. A Divine Voice emerged and said to him: ‘Abraham, Abraham, “go, eat your bread joyfully…as God has already accepted your actions,” God has accepted your offering.’
Rabbi Mona of Shaab and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi interpreted the verse as regarding Rosh HaShana and Yom Kippur. This is analogous to a province that owed taxes to the king. The king dispatched a tax collector from the treasury to collect it. [When he was] at a distance of ten mil, the prominent leaders of the province emerged and lauded him, and he forgave one-third for them. At a distance of five mil, the middling ones emerged and lauded him, and he forgave one-third for them. When he neared [and was right outside the province], men, women, and children emerged to greet him, and he forgave it in its entirety. He said, ‘What is past is past, from here onward is a new account.’ So too, on the day before Rosh HaShana, the prominent leaders of the generation fast and the Holy One blessed be He absolves them of one-third of their transgressions, as it is stated: “Yet forgiveness is with You, so You will be feared” (Psalms 130:4). Rabbi Aḥa said: Forgiveness is primed for you from Rosh HaShana, “so You will be feared” – so Your fear will be on Your creations. Those days between Rosh HaShana and Yom Kippur, individuals fast, and the Holy One blessed be He absolves them of another third of their transgressions. On Yom Kippur, all of them fast, and the Holy One blessed be He absolves them of another third of their transgressions. When men, women, and children fast, the Holy One blessed be He forgives them for everything and says: ‘What is past is past, and the new account is from here onward.’ A Divine Voice emerges and says to them: “Go, eat your bread joyfully” – your prayer has already been heard.
Abba Taḥana the Pious was entering his city on Shabbat eve at [just before] nightfall, and his bundle was on his shoulder. He found a particular [individual] afflicted with boils lying at a crossroads. [The man] said to him: ‘Rabbi, perform for me a charitable act and bring me into the city.’ [Abba Taḥana] said: If I put down my bundle, how will I and my family earn a living? But if I abandon the man afflicted with boils, I deserve to lose my life. What did he do? He had the good inclination overcome the evil inclination and he took the man afflicted with boils into the city, and [then] came and took his bundle and entered with the light of the [setting] sun. Everyone was astonished and saying: Is this Abba Taḥana the Pious? He, too, ruminated in his heart and said: Would you say that I desecrated Shabbat? At that moment, the Holy One blessed be He caused the sun to shine, as it is written: “The sun of righteousness will shine for you, who fear My name” (Malachi 3:20). At that moment, he ruminated in his heart and said: Would you say that I will not receive reward?²¹He was concerned that the miracle was reward for his good deed and he would not receive reward in the World to Come. A Divine Voice emerged and said: “Go, eat your bread joyfully, and drink your wine goodheartedly, as God has already accepted your actions.” You will receive your reward.
Another matter, [the verse] “go, eat your bread joyfully,” is speaking of Daniel, the beloved man, as it is stated: “I was still speaking in prayer, and the man Gabriel, whom I had seen in the previous vision, was flying swiftly [mu’af bi’af]” (Daniel 9:21); he flew and flew again. “He explained and spoke with me” (Daniel 9:22). Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Daniel, the beloved man, said: The Holy One blessed be He knows that I finished my prayer and He sent an angel²²Gabriel. and spoke with me, as it is stated: “He explained and spoke with me.” What did he say to me? He said to me: At the beginning of your supplications a word went forth” (Daniel 9:23). He said to me: I issued a decree that the Temple will be rebuilt. I said your request will be fulfilled at the beginning of your supplications, [but did not tell you until now] “because you are beloved,” (Daniel 9:23), for He desired his prayer.²³God desired Daniel’s prayers. Rabbi Shmuel bar Onya [said] in the name of Rabbi Aḥa: Beloved is written here three times, “beloved” (Daniel 9:23), “beloved” (Daniel 10:11), “beloved” (Daniel 10:19). [Gabriel] said to him: You are very beloved. You are beloved to your Creator, you are beloved to His entourage, and you are beloved to His Torah, as it is written: “For from the first day that you set your heart to understand, and to fast before your God, your words have been heard” (Daniel 10:12), your prayer has been heard. A Divine Voice emerged and said to him: “Go, eat your bread joyfully” – your prayer has already been heard.

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” You find that all of the [other] sacrifices that they would bring, they would bring for sins. In the case of the guilt offerings, they would sacrifice them for sins, as stated (in Ezra 10:19), “And they gave their word (literally, their hand) that they would put away their wives; and being guilty, [they gave] a ram of the flock for their guilt.” Now the sin offering [took place] for the unintentional sin, as stated (in Numb. 15:25), “and their sin offering before the Lord for their unintentional sin.” A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5), “and rising early in the morning, he would offer burnt offerings, one for each of them, for Job said, ‘Perhaps my children have sinned and blasphemed God in their hearts.’” But when the thank offering took place, it took place on account of their gratitude. The Holy One, blessed be He, said, “This is the dearest to Me of all the offerings.” David said (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me (ykbdnni).” It does not say ykbdni but ykbdnni, [spelled with n] two times, [once] for this world and [once] for the world to come.²⁰Lev. R. 9:2; Rashi on Sanh. 43b. R. Judah said, “Whoever answers amen in this world merits answering amen in the world to come. Where is it shown? (In Ps. 41:14), ‘Blessed be the Lord, the God of Israel, from everlasting to everlasting (literally: from the world and unto the world); amen and amen.’ What is the meaning of ‘amen and amen?’ Amen in this world and amen in the world to come.” Ergo (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” R. Aqiva said, “Whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come, as stated (Exodus 15:1), ‘Then Moshe sang (literally, will sing).’ It does not say, ‘Then he sang,’ but rather, ‘Then he will sing.’ Ergo, whoever speaks songs [of praise] in this world merits speaking songs [of praise] in the world to come.” Therefore, it is stated, (in Ps. 50:23), “Whoever sacrifices a thank offering honors Me.” (Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” Peace offerings are great because they make peace between Israel and their Father in heaven. Eleazar Haqappar says, “Peace is great, because even though Israel worships idols but [still] forms one fellowship (havurah), strict justice does not harm them.²¹Numb. R. 11:17; cf. Gen. R. 38:6 It is so stated (in Hos. 4:17), ‘Ephraim is associated (havur) with idols. Let him be.’” R. Levi says, “Peace is great, because there is no conclusion to the priestly blessing other than peace, as stated (in Numb. 6:26), ‘and grant you peace.’” R. Simeon ben Gamaliel said, “Peace is great, because the Holy One, blessed be He, has written things in the Torah that did not happen, which are there only because of peace.²²yPe’ah 1:1 (16a); see Gen. R. 48:18; 100:8; Lev. R. 9:9; Deut. R. 5:5; Yev. 65b. They are the following: When Jacob had died (Gen. 50:15), ‘And Joseph's brothers saw that their father was dead, and they said, “Perhaps Joseph begrudges us.”’ What did they do?²³Above, Exod. 1:2. They went to Bilhah and said to her, ‘Go in unto Joseph and say to him (in Gen. 50:16), “Before he died, your father gave a command saying, ‘So shall you say to Joseph, “Please forgive the transgression of your brothers.”’”’ Now Jacob never commanded any of these things at all; yet they said this thing on their own.” Rabban Simeon ben Gamaliel said, “See how much ink was spilled, how many pens²⁴Gk.: kalamoi. were broken, how many skins were prepared, and how many children were whipped in order to learn something which did not happen which is in the Torah. See how great is the power of peace!” And so you find in the case of Sarah, when the ministering angels came to Abraham and said to him (in Gen. 18:14), ‘At the set time I will return unto you, at the time that life is due.’ At that time (according to Gen. 18:12), ‘Sarah laughed to herself, saying, “… and my husband is an old man.”’ The Holy One, blessed be He, said to Abraham (in vs. 13), ‘[But] why did Sarah laugh, saying, “Is it true that I also shall bear [a child] when I am old?”’²⁵Thus for the sake of peace the Holy One hid from Abraham the fact that Sarah had called him an old man. Now why all this? For the sake of peace.” Also in the world to come, when the Holy One, blessed be He, returns the diaspora to Jerusalem, He shall return them in peace. Thus it is stated (in Ps. 122:6), “Pray for the peace of Jerusalem, may those who love you have serenity.” And so it says (in Is. 66:12), “Behold, I will extend peace unto her like a river.”

(Lev. 5:1:) “And if a soul sins in that it hears a voice swearing […, if he does not speak out, he shall bear his iniquity].” This text is related (to Eccl. 5:1), “Do not be rash with your mouth, and let not your heart hasten to bring forth a word before God.” These [words refer to] people who vilify the name of the Holy One, blessed be He. Come and see, when the celestial beings were created, those below were created with half of the [divine] name, as stated (in Is. 26:4), “for through Yh,³⁸YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. the Lord formed the worlds.”³⁹The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So as not to mention the full name [of the Holy One, blessed be He] with him. Woe to those creatures who vilify the name of the Holy One, blessed be He, in vain. See what is written about offerings (in Lev. 1:2), “When one of you presents an offering to the Lord.” It does not say "to the Lord, an offering," but “an offering to the Lord” (so that who changes his mind about an offering in mid-sentence not mention God’s name for no reason).⁴⁰Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. And [yet] people vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1), “Do not be rash with your mouth…. for God is in heaven and you are on earth.” For who would say that God is not in heaven and that people are not on earth? [Accordingly], Solomon has said, “Every time that the weakest of the weak is above, he defeats the warrior below.” Go and learn from Abimelech (in Jud. 9:53), “But a certain woman dropped an upper millstone on Abimelech's head and cracked his skull.”⁴¹Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And if he was a warrior among warriors and there was none like him, and [yet] a woman [was able to] kill him from above, how much the more so in the case of the Holy One, blessed be He! See what is written about Him (in Dan. 4:32), “All the inhabitants of the earth are of no account, and He does as He wishes [with the host of heaven and with the inhabitants of the earth].” It is also written (in Ps. 47:3), “For the Lord most high is awesome, a great King over all the earth,” and people are below. (Eccl. 5:1:) “Therefore let your words be few.” So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1), “If a soul sins.”⁴²These words also appear in Lev. 5:21 [6:2]. (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has either seen or come to know, [if he does not speak out, he shall bear his iniquity].” This text is related (to Prov. 29:24), “The one who shares with a thief hates his own soul; he hears swearing and does not speak out.” What has caused anyone to say of him, “If a soul sins?” [It is] simply because he did not come and tell a sage, “So-and-so blasphemed the name of the Holy One, blessed be He.” He therefore shares his iniquities with him, as stated (in Lev. 5:1), “if he does not speak out, he shall bear his iniquity.” Therefore Solomon has said (in Prov. 29:24), “The one who shares with a thief hates his own soul.” Just as when the thief is caught, his partner is convicted along with him;⁴³Cf. Lev. R. 6:2. so whoever hears blasphemy of the Holy One, blessed be He, and does not speak out is convicted along with him. And let no one say, “What denunciation (lashon hara’ah) do I say?” The Holy One, blessed be He, has said (in Lev. 5:1ff.), “’On every matter,’ there is a denunciation in it. [But] with cursing the name, there is no denunciation.” Why? Because [it is] just like a case of a person cursing his companion. When he hears him, it is of no concern to him. But if he has cursed his father in his presence, he puts his life on the line and says, “You have cursed my father.” Moses said (in Deut. 32:6), “Is He not your Father who created you?” (Lev. 5:1:) [“And if a soul sins in that it hears a voice swearing,] when he is a witness to what he has seen.” The Holy One, blessed be He, said, “If you want to bear witness, bear witness; but if not, I will bear witness.” Thus it is stated (ibid.), “when he (He) is a witness.” And where is it shown that the Holy One, blessed be He, is called a witness? Where it is stated (in Jer. 29:23), “I am the One who knows and bears witness, says the Lord.” Come and see. All the parashioth written in this book have “mistake” written in them, except for this parashah, in which “mistake” is not mentioned.⁴⁴In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.) About him Solomon has said (in Eccl. 5:5), “Do not let your mouth cause your flesh to sin, and do not say before the angel that it was a mistake,” (in Eccl. 5:1), “for God is in the heavens.” It is comparable to two people who threw stones at an image of a king.⁴⁵Gk.: eikonion, a diminutive form of eikon. One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. [The judge] rendered a [guilty] verdict⁴⁶Gk.: apophasis. against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that “mistake” is written (in Lev. 4:2) – “When a soul sins by mistake (rt.: shgg) [against any of the Lord's commandments]….”; (and likewise in Lev. 4:13) “And if the whole congregation of Israel should err (rt.: shgg).” And [about] all of them; because they sinned by mistake, they bring an offering and it shall be forgiven them. It is so stated (in Numb. 15:26), “The whole congregation of the Children of Israel and the stranger who resides in their midst shall be forgiven because [it happened] to all the people by mistake.” But the one who blasphemes receives a [guilty] verdict, as stated (in Lev. 24:16) “And the one who blasphemes the name of the Lord shall surely be put to death.” It is also written (in Jer. 4:2), “And you shall swear, ‘As the Lord lives,’ in truth, in justice, and in righteousness; then shall nations bless themselves in Him, and Him shall they glory.” Scripture also says (in Deut. 10:20), “The Lord your God you shall fear, Him you shall serve, to Him you shall hold fast”; then after that, “and by Him you shall swear.”⁴⁷See Tanh. (Buber), Numb. 9:1; Numb. R. 9:1. (Ibid.:) “The Lord your God you shall fear,” so that you will be like those three of whom it is written, “he feared God (yr' 'lhym)”: Abraham, Joseph and Job. About Abraham it is written (in Gen. 22:12), “for now I know that you fear God (yr' 'lhym).” About Joseph it is written (in Gen. 42:18), “I fear (yr') God ('lhym).” About Job it is written (in Job 1:2), “he feared God (yr' 'lhym) and shunned evil.” (Deut. 10:20, cont.:) “Him you shall serve,” in that you will be busy with the Torah and with [fulfilling] the commandments. (Ibid. cont.:) “To him you shall hold fast,” in that you will honor the Torah scholars and benefit them with your property. Moses said to Israel, “Do not think that I have allowed you to swear by His name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear; and if not, you are not entitled to swear [by His name], even in truth.” You shall not be like those of whom it is written (in Jer. 7:9), “[Will you …] swear falsely and sacrifice to Baal?” Rather, fulfill all these conditions and after that you are Mine, as stated (in Jer. 4:1), “If you return, O Israel, says the Lord, if you return unto Me [….]” Then after that [it says] (in vs. 2), “And you shall swear, ‘as the Lord lives’….” Our masters have said, “Even in truth one cannot swear.” Why? Thus have our masters taught (in Dem. 2:3): Let not someone from Israel be unrestrained in vows⁴⁸See also Ned. 20a. or in jesting, (or to lead one's companion astray with an oath by saying it is not an oath). There is a story about the royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath that was unnecessary.⁴⁹Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1), “If a soul sins in that it hears a voice swearing.” Now when the Holy One, blessed be He, comes to judge all people in the world to come, He will judge them along with sorcerers and adulterers. Where is it shown? Where it is stated (in Mal. 3:5), “Then I will draw near to you in judgment; and I will be a swift witness against sorcerers, against adulterers, against those who swear to a lie (in My name).” And I am finding them guilty and bringing them down to Gehinnom. The Holy One, blessed be He, said, “With the mouth that I gave you to be praising and glorifying My name, you are reproaching, blaspheming, and swearing to a lie in My name? Since I created all people to praise Me, as stated (in Prov. 16:4), “The Lord has made everything for His own purpose.” So is it not enough for you that you do not praise Me, but [that] you blaspheme [Me as well]! The Scripture has said (in Is. 57:20), “But the wicked are like the troubled sea, [for it cannot rest (rt.: shqt)].” [They are] just like this [kind of] sea which has waves in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁵⁰The word also means “repents.” And its companion also looks at it breaking, and [yet] exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20), “But the wicked are like the troubled sea….” So did all the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), not learn from each other. Instead they were exalting themselves. Therefore they are compared to the sea (in Is. 57:20), “But the wicked are like the troubled sea.” (Is. 57:20, cont.:) “For it cannot rest (rt.: shqt).” The wicked have no rest in the world, but the righteous have serenity (shqt), as stated (in Jer. 30:10), “and Jacob shall again have peace (shqt) and quiet with none to make him afraid.” Another interpretation (of Is. 57:20), “But the wicked are like the troubled sea.” Just as the sea has its dirt and mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20), “and its waters toss up slime and mud.” It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1), “If a soul sins and hears a voice swearing….”⁵¹Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned. You find [that there are] three things under human control and three things not under human control ….⁵²Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12. And not only [now] but even in the world to come. [So it is stated] (in Job 12:23), “He exalts (msgy') nations and destroys them.” The written text (ketiv) is “mshg'” (which means, misleads).⁵³In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text. Then He destroys them [and] brings them down to Abaddon,⁵⁴Abbadon is a name for Hell, which means “destruction.” while the righteous watch them. Thus it is stated (in Is. 66:24), “Then they shall go out and look at the corpses of the people who have rebelled against Me; their worms shall not die nor shall their fire be quenched”.

7) "which may not be done": I might think (that one must bring a sin-offering) both for things intentional violation of which makes him liable to kareth, and for things intentional violation of which does not make him liable to kareth; it is, therefore, written (in respect to idolatry, Bamidbar 15:29): "One Torah shall there be for you for him who acts unwittingly." All unwitting sins are being likened to idolatry. Just as idolatry is characterized by intentional transgression being liable to kareth and unwitting transgression to a sin-offering, so, all acts liable to kareth for intentional transgression are liable to a sin-offering for unwitting transgression.

Why was the law given in the desert? To teach us that just as the desert is free to all men, so the words of the law are free to all who desire to learn them. Also, lest a man should say: “I am a student of the law that was given to me and my ancestors, while you and your ancestors are not students of the law; your ancestors were strangers”; hence it is written: An inheritance of the congregation of Jacob (Deut. 33:4). This tells us that the law was an inheritance for all who associate themselves with Jacob. Even outsiders who devote themselves to the law are equal to the high priest, as it is said: Which if a man do, he shall live by them: I am the Lord (Lev. 18:5). It does not refer to priest or Levite or Israelite but merely to man. Thus, One law and one ordinance shall be both for you and for the stranger that sojourneth with you (Num. 15:16). Observe what is written concerning the sons of Jethro: And the families of the scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites (I Chron. 2:55). The name Tirathites (understood as derived from Aramaic tar’a, “gate”) indicates that they sat at the gate to the inner chamber of the Temple; Shimeathites (which includes the letters of the word shema, “hear”) implies that all the Israelites heard the law from their lips; and Succathites (which includes the word sukkah, “covered by”) suggests that they were enveloped by the Holy Spirit. Who were these? They were Kenites who came from The father of the house of Rechab (ibid.). The father-in-law of Moses was a Kenite, and Shemaiah and Abtalion and the descendants of Sisera were also Kenites. They studied the law in public like the men of the Great Synagogue. Why was that? Because the law was given to all Israel. Therefore it is written: These words that the Lord spoke unto all your assembly (Deut. 5:19).

Why was the law given in the desert? To teach us that just as the desert is free to all men, so the words of the law are free to all who desire to learn them. Also, lest a man should say: “I am a student of the law that was given to me and my ancestors, while you and your ancestors are not students of the law; your ancestors were strangers”; hence it is written: An inheritance of the congregation of Jacob (Deut. 33:4). This tells us that the law was an inheritance for all who associate themselves with Jacob. Even outsiders who devote themselves to the law are equal to the high priest, as it is said: Which if a man do, he shall live by them: I am the Lord (Lev. 18:5). It does not refer to priest or Levite or Israelite but merely to man. Thus, One law and one ordinance shall be both for you and for the stranger that sojourneth with you (Num. 15:16). Observe what is written concerning the sons of Jethro: And the families of the scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites (I Chron. 2:55). The name Tirathites (understood as derived from Aramaic tar’a, “gate”) indicates that they sat at the gate to the inner chamber of the Temple; Shimeathites (which includes the letters of the word shema, “hear”) implies that all the Israelites heard the law from their lips; and Succathites (which includes the word sukkah, “covered by”) suggests that they were enveloped by the Holy Spirit. Who were these? They were Kenites who came from The father of the house of Rechab (ibid.). The father-in-law of Moses was a Kenite, and Shemaiah and Abtalion and the descendants of Sisera were also Kenites. They studied the law in public like the men of the Great Synagogue. Why was that? Because the law was given to all Israel. Therefore it is written: These words that the Lord spoke unto all your assembly (Deut. 5:19).

Rabbi Yehoshua ben Levi interpreted the verse regarding Israel upon their entry into the land. “I increased my actions [maasai]” (Ecclesiastes 2:4) – “When you will come to the land of your dwellings.… you will perform [vaasitem] a fire offering to the Lord” (Numbers 15:2–3). “I built myself houses” (Ecclesiastes 2:4) – “houses filled with everything good” (Deuteronomy 6:11). “I planted myself vineyards” (Ecclesiastes 2:4) – “vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made myself gardens and orchards” (Ecclesiastes 2:5) – Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya: ‘It is written in the Torah: “A land in which without poverty [you will eat bread; you will not lack anything there]” (Deuteronomy 8:9). Can you bring me three things that I request?’ He said to him: ‘What are they?’ He said to him: ‘Peppers, pheasants, and silk fabrics.’ [Rabbi Yehoshua ben Ḥananya] brought him peppers from Nitzḥana, pheasants from Tzaidan, and some say from Akhberin, and silk fabric from Gush Ḥalav. “I made myself pools of water” (Ecclesiastes 2:6) – as it is written: “A land of streams of water” (Deuteronomy 8:7). “To irrigate from them a forest which grows trees” (Ecclesiastes 2:6) – even wood for the shafts of arrows was not lacking in the Land of Israel.
“I purchased myself slaves and maidservants” (Ecclesiastes 2:7) – “a mixed multitude [left with them]” (Exodus 12:38). “And I had stewards” (Ecclesiastes 2:7) – these are the Givonites, whom Joshua tasked as hewers of wood and drawers of water, as it is stated: “Joshua made them that day hewers of wood and drawers of water” (Joshua 9:27). “I also had great possession of herds and flocks” (Ecclesiastes 2:7) – “[the children of Gad and the children of Reuben had a very great] multitude of livestock…” (Numbers 32:1). “I also gathered for myself silver and gold” – these are matters of Torah, as it is stated: “He took them out with silver and gold” (Psalms 105:37). “And the treasure of kings and countries” – these are the spoils of Og and the spoils of Midyan.²⁵See Numbers 21:35 and 31:9. “I acquired for myself songsters and songstresses” – male singers and women singers. “And the pleasures of people” – these are the pleasures of the children of Israel; “chests [shidda] and wagons [shiddot]” – indulgences and luxuries.

We are taught in a Baraitha: R. Jose says: "Just as the prophet disclosed to Israel all that occurred in the very nooks and fissures of their dwellings, so also did the manna disclose all the secrets that were hidden in the very nooks and fissures." In what manner? For instance, when two [litigants] came to Moses, and the plaintiff said: "He has stolen my slave," while the defendant said: "You sold him to me," Moses would say: "In the morning we shall decide it." On the morrow, if the measure of manna for the slave was found in the house of his first master, it became known that the slave had been stolen; but if the measure of manna was found in the house of the other, it was evident that he had bought him. And so also if one came and impeached his wife for adultery, and she counter-charged him with that crime; then Moses again said: "In the morning we shall decide it." If her measure of manna was found in the house of her husband, it was evident that he had sinned; if the measure of manna was found in the house of her father, it was plain that she had sinned." It is written (Num. 15, 9) When the dew fell upon the camp in the night the manna fell upon it; and it is written (Ex. 16, 4) The people shall go out, and gather; and again it is written (Num. 11, 8) The people went about, and gathered it. How are the three verses to be reconciled? As for the righteous, the manna came down at the door of their tents; the average man had to go out and find it; the wicked had to swarm around and gather it." It is written (Ex. 16, 8) bread from heaven; and (Num. 11, 4) … made cakes of it; and (ib.) ground it. How shall these passages be reconciled to each other? For the righteous, it was ready bread; for the average man, it was cakes (unbaked); and the wicked had to grind it in a mill. (Num. 11, 8) Its taste was as of cakes mixed with oil. R. Abahu said: "Just as the breast, in which the suckling, every time he touches it, finds a different flavor [according to what his mother had eaten], so also did the manna, as often as the Israelites ate it, contain all flavors."

(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.”

(Lev. 7:11:) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS…. You find (in Ezra 10:19): AND THEY GAVE THEIR WORD (literally, THEIR HAND) THAT THEY WOULD PUT AWAY THEIR WIVES; AND BEING GUILTY, < THEY GAVE > A RAM FROM {THE} [A] FLOCK FOR THEIR GUILT.³¹Tanh., Lev.2:7. Now the sin offering {was} [took place] for the unintentional sin, as stated (in Numb. 15:25): AND THEIR SIN OFFERING BEFORE THE LORD FOR THEIR UNINTENTIONAL SIN. A burnt offering took place for a thought of the heart. Thus it is stated (in Job 1:5): AND RISING EARLY IN THE MORNING, HE WOULD OFFER BURNT OFFERINGS, ONE FOR EACH OF THEM, FOR JOB SAID: PERHAPS MY CHILDREN HAVE SINNED AND BLASPHEMED GOD IN THEIR HEARTS. But when the thank offering took place, it took place on account of their gratitude. The Holy One said: This is the dearest to me of all the offerings. David said (in Ps. 50:23): WHOEVER SACRIFICES A THANK OFFERING HONORS ME (YKBDNNI). It does not say YKBDNI but YKBDNNI, < spelled with N > two times, < once > for this world and < once > for the world to come.³²Lev. R. 9:2; Rashi on Sanh. 43b.

“Rejoice, young man, in your youth. Let your heart cheer you in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these, God will bring you to judgment” (Ecclesiastes 11:9).
“Rejoice, young man, in your youth” – Rabbi Shmuel bar Rabbi Yitzḥak said: The Sages sought to suppress the book of Ecclesiastes because they found in it matters that tend toward heresy. They said: Is this the wisdom of Solomon, that he said: “Rejoice, young man, in your youth”? Moses said: “Do not stray after your heart” (Numbers 15:39), and Solomon said: “Walk in the ways of your heart.” Has restraint been loosened? Is there no judgment and no Judge? When he said: “For all these, God will bring you to judgment,” they said: Solomon has spoken well.
Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: [This is analogous] to one who fled from the inquisitor.³⁶An officer who would interrogate suspects, often by means of torture. He was running, and [the inquisitor] was pursuing him. They said to him: Minimize your running so you will not have to travel far to return.³⁷When they catch you, you will not have to suffer as much from their treatment as they force you to walk back. So too, “but know that for all these, God will bring you to judgment.” Rabbi Shimon ben Ḥalafta said: [This is analogous] to one who was sailing on the river. He was fleeing and they were pursuing him. They said to him: Minimize [how far] you enter [the river] so you will not have so far to exit that you will tire. So too, “but know that for all these, God will bring you to judgment.”
Rabbi Ḥanina bar Pappa said: [This is analogous] to one who would steal the tax.³⁸He would transport goods across the border without paying taxes. One time they apprehended him. They said to him: ‘Give us what you have with you.’ He said to them: ‘Take what I have with me.’ They said: ‘You think that we are going to take only what you have with you now? We are demanding from you everything that you have with you, and everything that you have stolen all these years that you have been stealing.’ So too, “but know that for all these, God will bring you to judgment.”
Rabbi Levi said: [This is analogous] to a bird that was trapped in a cage. A certain bird came and stood near it. It said to [the bird in the cage]: ‘Happy are you that your food is provided for you.’ [The caged bird] said to it: ‘Unlucky and unfortunate one. You are looking at my food, but my captivity you do not see. Tomorrow they will take me out and slaughter me.’ So too, “but know that for all these, God will bring you to judgment.”
Rabbi Tanḥum said: [This is analogous] to a wicked person who came to a storekeeper. He said to him: ‘Give me fat meat, aged wine, and various delicacies.’ He ate, drank, became intoxicated, and sought to leave. [The storekeeper] said to him: ‘Give me the payment for what you ate.’ He said: ‘The stomach of this man is before you. Cut it open.’³⁹You can take back what I ate. The storekeeper was clever. What did he do? He took a mat and wrapped him in it and placed him at the entrance to his store. To anyone who passed, he said: ‘Toss⁴⁰Toss money into the bowl. and perform charity for this dead person, so we will purchase a shroud for him.’ A certain contemptible, ill-mannered person passed. He said to [the storekeeper]: ‘This unlucky, unfortunate person is still cast here?’⁴¹This passerby was a friend of the other wicked person and understood why he was wrapped in the mat there. He was telling the storekeeper to let him go. He said to him: ‘By your life, wait until I recover my money.’ When he had recovered his money, he said to him: ‘Go to purgatory.’ So too, “but know that for all these, God will bring you to judgment.”
Another matter: “Rejoice, young man, in your youth” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: “In your youth” – in your Torah that you studied in your youth. “Let your heart cheer you in the days of your youth” – this is the Mishna. “Walk in the ways of your heart” – this is the Talmud. “But know that for all these, God will bring you to judgment” – these are the mitzvot and good deeds.
Rabbi Pinḥas says: “Rejoice, young man, in your youth” – what caused you to be chosen in your old age? It is the Torah that you studied in your youth. If you were chosen in your old age, do not get carried away with matters of Torah,⁴²Do not get carried away in promulgating novel halakhic rulings. but rather, “walk in the ways of your heart” – this is the Talmud that you learned from your teachers. “But know that for all these….” He will pay you the reward for mitzvot and good deeds.
Rabbi Shimon ben Yoḥai says: [This is analogous] to one who would reject women⁴³He would reject women as marriage partners. and was steeped in promiscuity. He would say: ‘What woman whom I would want? Is this the woman I would want?’ He grew old and sought to marry a woman. They said to him: ‘Unlucky, unfortunate one, what woman would want you now that your nose runs, you are hard of hearing, and your eyesight is dim?’ So too, “but know that for all these, God will bring you to judgment.”
[This is analogous] to one who has fields and vineyards, but he did not separate teruma and tithes. He grew old and became impoverished. He said: ‘If I had fields and vineyards, would I not separate teruma and tithes?’ They said to him: ‘What was is in the past.’ So too, “but know that for all these, God will bring you to judgment.”

9) Since idolatry was singled out for an independent ruling (see 6 above), I might think that (in the instance of idolatry) they are liable for (beth-din's) erring (even) in the entire mitzvah (i.e., ruling that idolatry itself is permitted). It is, therefore, written here (Vayikra) "from the eyes" and elsewhere (Bamidbar, in respect to idolatry), "from the eyes." Just as "from the eyes" here excludes (error in respect to) the entire body (of the mitzvah), so, "from the eyes" there.

(Lev. 17:3:) “If any single person from the House of Israel.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings….” To what is the matter comparable? To a rich and noble man, who has no wife. His house was not [really] a house. Why? When the tenants came, he said to them, “Go rest in another place.” Why? Because he had neither house nor wife. He took a wife. He said to them, “Whatever you bring me, from now on bring them up to the house.” Thus all the days before Moses erected the tent of meeting, they offered sacrifices [in] any place, as stated (in Exod. 24:5), “Then he sent youths of the Children of Israel, and they offered burnt offerings….” And so it says (in Exod. 8:23), “Let us go a distance of three days into the wilderness and sacrifice to the Lord our God.” When the tabernacle was raised, the [Holy One, blessed be He,] said to Moses, “From now on you are only permitted to offer sacrifice in the tent of meeting”; and there they offered up the [gift]⁶⁷Gk.: doron. to the Holy One, blessed be He. It is so stated (in Deut. 12:13-14), “Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that the Lord will choose.” And where did the Holy One, blessed be He, choose? Jerusalem, as stated (in Ps. 132:13), “For the Lord has chosen Zion; He has desired it for His dwelling.” Moses therefore warns Israel, saying (in Lev. 17:3-4), “If any single person from the House of Israel [slaughters an ox, a lamb, or a goat in the camp]…. And does not bring it unto the entrance of the tent of meeting to offer it as a sacrifice… [bloodguilt shall be imputed to that person].“ The Holy One, blessed be He, foresaw that the Temple was going to be destroyed; so the Holy One, blessed be He, said, “As long as the Temple exists, you shall sacrifice within it, [and] there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you.” Thus it is stated (ibid.), “This is the thing (literally: word).” So also the prophet says (in Hos. 14:3), “Take words with you, and return unto the Lord.” The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5), “And a quarter hin of wine for a libation”; and Torah resembles wine, as stated (in Prov. 9:5, where wisdom says), “and drink of the wine I have mixed.” One offers bread upon the altar, as stated (in Numb. 28:2), “My offering, My bread for My fire offering; and so it says (in Exod. 25:30), “And you shall set the [show]bread upon the table before Me always”; and Torah resembles bread, as stated (in Prov. 9:5, where wisdom says), “Come and eat of my bread.” One offers oil upon the altar, as stated (in Lev. 2:5), “fine flour mixed with oil”; and Torah resembles oil, as stated (in Eccl. 9:8), “Always let your clothes be white, and let there be no lack of oil upon your head.”⁶⁸Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

10) Why need it be written below (Vayikra 1:3): "from the cattle"? ("If his offering is a burnt-offering from the cattle, etc.") To exclude treifah (a "torn," ritually unfit animal). Now does this not follow by kal vachomer? If a blemished animal, which is permitted for mundane purposes (i.e., eating), is pasul for the altar, treifah, which is forbidden for mundane purposes, how much more so should it be pasul for the altar! — This is refuted by cheilev (forbidden fats) and blood, which are forbidden for mundane purposes, yet kasher for the altar! — No (i.e., this is no refutation of the kal vachomer, for) forbidden fats and blood come from a thing (i.e., an animal) which is permitted (for mundane purposes), unlike treifah, which is entirely forbidden (for such purposes)! — This is refuted by melikah ("pinching" a bird's neck [as opposed to shechitah]), which is entirely forbidden (for mundane purposes), yet kasher for the altar! — No, (this is no refutation, for) the very thing that makes it kadosh (holy, for an offering), i.e., melikah, renders it forbidden (for mundane purposes), whereas with treifah, it is not the thing that makes it kadosh which renders it forbidden (for mundane purposes), and since this is so, it should be pasul for the altar! (Why, then, do we need an exclusion clause for treifah?) — Now that this refutation has been countered (at its origin, [viz., R. Akiva 8) above], so that the kal vachomer stands), what is the thrust of "from" (but not all) the cattle"? To exclude treifah.

10) But this still requires (learning i.e., Perhaps "and the meal-offering" indicates the meal-offering of a leper [and is not intended to liken the meal-offering to the burnt-offering]). (This cannot be, for in the section on libations [Bamidbar 15:5]) it is written (that the meal-offering is to be brought) "in addition to the burnt-offering" — this is the burnt-offering of the leper; "for the sacrifice" — to include the sin-offering of the leper; "or for the sacrifice" — to include his guilt-offering.

(Lev. 4:2:) WHEN A SOUL SINS BY MISTAKE. Is it the soul that sins? The Scripture verse (Eccl. 3:16) says: TO THE PLACE OF JUSTICE (tsedeq), THITHER <CAME> WICKEDNESS. THE PLACE is <the source of> the soul, which has been given out of righteousness (tsedeq), <i.e.> out of a place where there is no iniquity or sin.⁴²Tanh., Lev. 1:6; Exod. R. 4:1. <When> it does sins, the Scripture verse (Lev. 4:2) cries out in surprise: WHEN A SOUL SINS BY MISTAKE?! (Eccl. 3:16:) TO THE PLACE OF JUSTICE (tsedeq), THITHER <CAME> WICKEDNESS. To what is the matter comparable? To two children of Adam who sinned against the king. One was a country bumpkin, and one a person from the palace.⁴³Lat.: palatium; Gk.: palation. <When> he saw that both of them had committed a single offense, he released the country bumpkin but rendered a <guilty> verdict⁴⁴Gk.: apophasis. against the person from the palace. His palace people said to him: Both of them committed a single offense; <yet> you released the country bumpkin <and> gave a verdict against the person from the palace. He said to them: I released the country bumpkin because he did not know the laws⁴⁵Gk. nomos. of the kingdom, but the person from the palace is with me every day and knows what the laws of the kingdom are. Now for the one close to me who sinned, [what verdict] will be pronounced against him? So also the body is a country bumpkin. (Gen. 2:7:) THE LORD FORMED THE HUMAN [OUT OF DUST FROM THE GROUND]. But the soul is a palace person from above. (Ibid., cont.:) AND BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. Yet both of them sinned. Why? Because it impossible for the body to exist without the soul.⁴⁶Cf. Lev. R. 4:5. Thus, if there is no soul, there is no body, and if there is no body, there is no soul. So both of them sinned. (Ezek. 18:20:) THE SOUL THAT SINS SHALL DIE. Therefore the scripture verse (Lev. 4:2) cries out in surprise: WHEN A SOUL SINS BY MISTAKE <AGAINST ANY OF THE LORD'S COMMANDMENTS >! What is the significance of BY MISTAKE (rt.: ShGG) AGAINST ANY OF THE LORD'S COMMANDMENTS? <It is> to teach you that, when anyone sins BY MISTAKE, [it is as if] one transgresses against THE LORD'S COMMANDMENTS. And so it says (in Numb. 15:22): AND WHEN YOU SIN UNINTENTIONALLY (rt.: ShGG) AND DO NOT FULFILL ALL THESE COMMANDMENTS….⁴⁷The next verses explain how atonement is made. [So also David has said (in Ps. 19:13–14 [12–13]): WHO CAN DISCERN MISTAKES? CLEANSE ME FROM HIDDEN FAULTS]. ALSO RESTRAIN YOUR SERVANT FROM WILLFUL SINS…, AND I SHALL BE CLEAN OF GREAT TRANSGRESSION, <i.e.> from the great sin which I have committed. But if you do so act (Ps. 19:15 [14]:), LET THE WORDS OF MY MOUTH <AND THE MEDITATIONS OF MY HEART> BE ACCEPTABLE <BEFORE YOU>. From here you learn that everyone who sins, even by mistake, is called a sinner. Our masters have said: A mistake in study is accounted as willful sin. It is therefore written (in Lev. 4:2:) WHEN A SOUL SINS. <It is> because it is from above that "a person (adam)" is not written here.

(Fol. 96b) Our Rabbis taught: "The wood-gatherer was Zelaphehad, and so it is said (Num. 15, 32.) And while the children of Israel were in the wilderness, and they found a man gathering wood on the Sabbath, and it is further said (Ib. 27, 3.) Our father died in the wilderness. [We deduce this from the similar word Midbar (wilderness) which is found in both places.] Just as further [Our father died in the wilderness (Bamidbar) ] refers to Zelaphehad, so the wood-gatherer [who died in consequence thereof] was also Zelaphehad." This is what R. Akiba said. R. Juda b. Bethyra then said to him: "Akiba! Whether your opinion be true or false, you will have to account for it [at the time of Divine Judgment]; for if your words are true, you disclosed the name of a man whom the Torah shielded; and if your opinion is not correct you have slandered an upright person." (Fol. 97a.) Behold! R. Akiba inferred it by the rule of analogy. Such an analogy was not received by tradition [to R. Juda b. Bethyra]. A similar case occured in the following incident: It is said (Ib. 12, 9.) And the anger of the Lord was kindled against them and He went away. "We learn from this," said R. Akiba, "that Aaron also became leprous." R. Juda b. Bethyra then said to him: "Akiba! Whether your opinion be true or false, you will have to account for it at the time of Divine Judgment. For if your words be true you disclosed the name of a man whom the Torah desired to shield; and if your words are false, then you have slandered an upright man." But it is written And the anger of the Lord was kindled against them [including Aaron]. This means that Aaron was merely rebuked. We are taught that Aaron also became leprous, for it is written (Ib. ib. 10) And Aaron turned toward Miriam, and beheld she was leprous. It is explained that this implies that Aaron cleansed himself of his leprosy."

There is a Baraitha: R. Eliezer b. Jose said: "With this argument I demonstrated the falsification of the Samaritan's books, who used to say that there is no intimation about the resurrection in the Pentateuch. I said to them: 'You have falsified your Torah, but it does not avail you; for you say that there is no intimation of the resurrection in the Torah. Does it not read, (Num. 15, 31) That person shall be cut off, his iniquity is upon him? That person shall be cut off, from this world, his iniquity upon him, referring to the world to come'?"

Our Rabbis were taught: (Num. 15, 30) "But the person that doth aught with a high hand; this refers to Menasseh b. Hezekiah who sat and lectured on topics with the object of fault-finding," saying, "Could not Moses have found something better than (Gen. 36, 22) "And Lotan's sister was Thimna, or, (Ib.) she was a concubine of Eliphaz b. Esau," or that of (Ib. 13, 14) "And Reuben went in the days of the wheat harvest and found mandrakes in the field." A heavenly voice was then heard saying (Ps. 50, 20) "Thou sittest and speakest against thy brother, against thy own mother's sons thou utterest slander, etc." And to him also applies the words of tradition: (Is. 5, 18) Wee unto those that draw iniquity with the cords of falsehood, and as with a wagon-rope, sinfulnesses." What does a wagon-rope mean? A. Assi said: "In the beginning, the evil inclination appears as thin as the thread of a spider's web; and finally he becomes as thick as a wagon rope." Since we have already arrived at it, let us see what does And Lotan's sister was Thimna really mean. Thimna was a princess, as it is written (Gen. 36, 40) Duke Thimna, and dukedom means a kingdom without a crown. She desired to become a proselyte, but Abraham, Isaac, and Jacob did not accept her. And she went and became the concubine of Eliphaz b. Esau, saying it is better to be a servant in this nation than to be a princess of another. And her offspring was Amalek, who troubled Israel as a punishment to their parents, who ought not to have driven her away.

And he who says that the Torah was not given by Heaven, etc. Our Rabbis were taught: Concerning the verse (Num. 15, 31) "Because the word of the Lord hath he despised and his commandment hath he broken. This refers to him who says that the Torah was not given by Heaven. According to others, the word of the Lord hath he despised, refers to an Epicurean. Still another explanation is that the word of the Lord hath he despised, refers to him who interprets the Torah in opposition to the adopted sense." His commandment hath he broken; this refers to circumcision, Hikareth Tikareth; i.e., Hikareth (shall be cut off), from this world. Tikaret, from the world to come. "Infer from this," said R. Elazar the Modite, "that he who profanes the sanctuary, who despises the festivals, he who breaks the covenant of Abraham, our father (circumcision), he who explains the Torah in opposition to the adopted sense, he who exposes his fellowman to shame in public, although he possesses wisdom and good deeds, will, nevertheless have no share in the world to come." We are taught in another Baraitha: "He hath despised the word of God, refers to him who says that the Torah was not given by Heaven, and even if he says that the entire Torah was given by Heaven, except this verse, which was not by the Holy One, praised be He! but by Moses himself, such a man is included in the verse that he hath despised. And furthermore even if he says that the whole Torah was given by Heaven except such and such an explanation, such an a fortiori conclusion, such an analogy of expression, such a man is considered, as if he hath despised the word of the Lord." We are taught in another Baraitha: R. Mair says: "To him who learned the Torah but does not teach it to others, the passage, for he hath despised, refers." R. Nathan says: "It refers to him who does not care for the Mishnah." R. Nehorai says: "It refers to him who is capable of studying the Torah, but does not." R. Ismael, however, says: "It refers to an idolater." How does he conclude this: As it was taught at the college of R. Ismael: "He hath despised the word of the lord." This refers to him who has despised the words which were said to Moses at Sinai (Ex. 20, 2) "I am the Lord, thy God, there shall not be any other god before thee." R. Joshua b. Karcha says: "He who learns the Torah and does not repeat it, is like unto one who sows but does not reap." R. Joshua says: "He who learned the Torah and causes to forget it, is likened unto a woman who bears children and buries them." R. Akiba said: "Chant every day, (Ib. b) chant every day." R. Isaac b. Abudimi said: "Where is the passage which gives a hint of this? It is said (Prov. 15, 26) The desire of the laborer laboreth for him; for his mouth imposeth it on him, i.e., he is laboring here and the Torah labors for him in another place." R. Elazar said: "Every man is created to labor," as it is said: (Job. 5, 7) "But man is born unto labor. From this, however, we do not know whether it means mental or physical labor; when the verse says (Pr. 16, 26) "For his mouth imposeth it on him, hence it refers to mental labor. But still I am not aware if it refers to labor of Torah or gossip? When the passage says: (Josh. 1, 8) "This book of the law shall not depart out of thy mouth, hence it refers to the labor of the Torah." And to this Raba referred when he said: "All human bodies are mail bags (carrying Heavenly decrees), happy are they who are found worthy to be receptacles of the Torah." (Pr. 6, 32) But whosoever committeth with a woman, lacketh sense," i.e., Resh Lakish said: "This refers to one who studies the Torah occasionally, as it is said (Ib. 22, 18) For it is a pleasant thing if thou keep them within thy bosom, if they be altogether firmly seated upon thy lips."

11) (Vayikra 1:2): "from the sheep" — to exclude muktzeh (an animal designated for idolatry); "and from the sheep" — to exclude noge'ach (an animal which gored a man to death). If rovea is excluded, why need noge'ach be (separately) excluded? And if noge'ach is excluded, why need rovea be excluded? For there is that in rovea (prompting exclusion) which is lacking in noge'ach, and there is that in noge'ach which is lacking in rovea, viz.: With rovea, forcing (the animal to be rovea) was equated with volition (i.e., in both instances, the animal must be killed); with noge'ach, forcing was not equated with volition (i.e., only in the latter instance is the animal killed). (The owners of) noge'ach pay kofer (indemnity) after (the animal has been put to) death; rovea (in an instance where the woman dies as a result) does not pay indemnity after death. There is that in rovea which is lacking in ne'evad, and that in ne'evad which is lacking in rovea. Rovea, whether one's own animal or another's is forbidden (for the altar); ne'evad — one's own (animal that he made an object of idolatry) is forbidden; another's (animal that he made an object of idolatry) is permitted (for the altar, one not voiding what is not his). Rovea — its ornaments are permitted; ne'evad — its ornaments are forbidden. Therefore, Scripture must adduce all (of these exclusions).

“His eyes are like doves beside streams of water; they are bathed in milk, well set” (Song of Songs 5:12).
“His eyes are like doves”; “his eyes” – these are the Sanhedrin, who are the eyes of the congregation, as it is stated: “It shall be if from the eyes of the congregation [it was performed unwittingly]” (Numbers 15:24).⁶⁰This verse presents the law that if the Sanhedrin issued a mistaken ruling that was followed by the congregation, a special sin-offering must be brought (see Horayot 5b). There are two hundred and forty-eight limbs in a person, and all of them follow the eyes. So too, Israel is unable to do anything without its Sanhedrin. “Beside streams of water” – as they⁶¹The Sages of the Sanhedrin. are fortified by the waters of Torah, as Rabbi Ḥama bar Ukva said: Words of Torah fortify all those who engage in them with proper devotion. “They are bathed in milk” – these are the halakhot that they clarify with their teeth until they render them as clean as milk.⁶²They review and clarify the halakhot until they have a clear understanding of them and can explain them in a lucid fashion. The reference to teeth [shinayim] is meant to indicate that the Sages can explain with their mouths the halakhot in a clear manner (Etz Yosef). Alternatively, the statement of the midrash may be translated to mean that the Sages clarify the halakhot by studying together in groups of two [shenayim] until they understand them clearly (Matnot Kehuna). “Well set [al milet]” – with the fullness [mele’atah] of Torah.

One basin of silver – corresponding to the Torah which is compared to wine, as it is stated (Proverbs 9:5), “and drink from the wine that I have mixed.” And since it is the custom of wine to be drunk form a basin, as you say (Amos 6:6), “Who drink from wine basins” – therefore, he brought “a basin that is seventy shekel of the holy shekels.” Why? Just like the numerical equivalent of wine is seventy, so too are there seventy faces to the Torah. Why does it state “one” about the bowl? Corresponding to the Torah that must be one, as you say (Numbers 15:16), “One Torah and one statute shall there be for you.” Why does it state “one” about the basin? Because the words of the written Torah and the words of the Oral Torah were all given by one shepherd – all of them were stated by one God to Moshe at Sinai. Why were they of silver? Corresponding to the Torah, about which it is stated (Psalms 12:7), “The words of the Lord are pure words, silver purged in a crucible, etc.” Both of them filled with fine flour, etc. – Scripture and Mishnah are full, since one does not contradict its fellow. Fine flour – as you say (Psalms 19:11), “drippings (nofet) of the comb” – like flour that one can see on top of the sieve (napah). Mixed with oil – that is Torah, which is required to be mixed with good deeds; like that which we learned (Avot 2:2),” Excellent is the study of the Torah together with a worldly occupation; for the exertion [expended] in both of them causes sin to be forgotten.” That is for the offering – as at that time, he brings a pleasantness of spirit to his Creator, when a man is involved in Torah study and is a master of good deeds and guards himself from sin. One ladle – corresponding to the tablets that were written by the hand of the Holy One, blessed be He, as you say (Exodus 32:16), “The tablets were God’s work, and the writing was God’s writing, etc.” Ten of gold – these are the ten statements (commandments) that were written on the tablets, as you say (Deuteronomy 10:4), “And He wrote on the tablets like the first writing, etc.” Gold – like you say (Song of Songs 5:14), “His hands are rods of gold”; and it states (Psalms 19:11), “More precious than gold, etc.” Full of incense – since the six hundred and thirteen commandments are mixed in them. And so do you find that there are six hundred and thirteen letters from “I” (the first word in the ten commandments) to “of your friend” (the last word), corresponding to the six hundred and thirteen commandments; and there are seven letters lacking, corresponding to the seven days of creation – to teach you that the whole world was only created in the merit of the Torah. That is full of incense (ketoret) – since the [letter] kof changes to a dalet [in] at-bash gar-dak (switching the early letters in the aleph-bet with the corresponding later letters), and the [numerical] count of the word then comes to six hundred and thirteen. Another explanation: full of incense – as between each and every statement written on the tablets, the sections and the details were written. And it comes out like that which Chananiah the son of the brother of Rabbi Yehoshua said: “His hands are rods of gold” – these are the two tablets of the covenant upon which were written, ‘written by the finger of God.' “Rods of gold” – just like these rods, between one large rod and another large rod, there are small rods; so too, between each and every statement, the sections of the Torah were written and its details. One bull of the herd – corresponding to the priests; one ram – corresponding to the Levites; one lamb – corresponding to Israel, as they all accepted the Torah as Sinai. One goat for a sin offering – corresponding to the converts that would convert in the future and were there; as everyone is fitting, as it is stated (Leviticus 18: 5), “which a man shall do and live by them.” It does not state, “priests, Levites and Israelites,” but rather “a man.” [This] teaches that, behold, even an idolater that converts and is involved in Torah is like a high priest. And for peace offerings, two oxen (bakar) – corresponding to the two Torahs; as anyone who checks (mevaker) and sacrifices his inclination to do everything that is written in them is making peace twice – peace above and peace below; as it is stated (Isaiah 27:5), “But if he holds fast to My refuge, peace will he make with Me, with Me he will make peace.” Five rams, five he-goats, and five yearling lambs - corresponding to three verses of the Torah in which the six Orders of the Mishnah are [indicated]. And they are [each] of two sections, and each and every section is made of five words, and these are them (Psalms 19:8-10): “The Torah of the Lord is perfect, restoring the soul; the decrees of the Lord, etc.... The ordinances of the Lord, etc.; the commandments of the Lord, etc.... The fear of the Lord, etc.; the judgments of the Lord, etc.” Hence they offered these three types of sacrifices as peace offerings, corresponding to the three verses in which the six Orders of the Mishnah are [indicated]. It comes out like that which Rabbi Tanchuma said: “The Torah of the Lord is perfect, [restoring the soul], etc.” – this is the Order of Women that warns a man to separate from sexual prohibitions in order to save him from death, like the one that says (Proverbs 5:19), “All who go to her cannot return and find again the paths of life.” And it states (Proverbs 5:16), “It will save you from the forbidden woman, etc.” “The decrees of the Lord [are trustworthy], etc.” – this is the Order of Seeds, as one has trust in the world’s Life and sows. “The ordinances of the Lord, [are just, rejoicing the heart], etc.” – this is the Order of Appointed Time that has all of the holidays in it, about which it is written (Deuteronomy 16:14), “And you shall rejoice in your holidays.” “The commandments of the Lord [are lucid, making the eyes light up,]. etc.” – this is the Order of Holy Things, which enlightens the eyes [to differentiate] between profane things and holy things. “The fear of the Lord [is pure], etc.” – this is the Order of Purities, which separates between purity and impurity. “The judgments of the Lord, etc.” – this is the Order of Damages, in which there are most of the laws. And hence they offered five of each type corresponding to the five words written for each and every Order. And why were five words written for each and every order? Corresponding to the Torah which is five books, [in order] to teach you that [the sections of the Mishnah] are bodies of Torah. Why is the name of the Holy One, blessed be He, written in [the section of the verse relating to] each and every Order? Since He testifies upon them, that He stated them to Moshe from His mouth, in the same way that He stated the five books of the Torah. That was the offering of Netanel, etc. - once the Holy One, blessed be He, saw that he brought offerings according to the Orders of the Torah, He began to praise his sacrifice – “that was the offering of Netanel son of Tzuar.”

(Numb. 15:1-2:) “Now the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel ….’” Let our master instruct us: How many things is a father obligated to do for a son?⁵⁸Numb. R. 17:1. Thus have our masters taught: A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him (according to the redemption of the first-born), to teach him a trade, and to take a wife for him.⁵⁹See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One, blessed be He, and the son is Israel. Just as a [human] father is obligated to his son, so does the Holy One, blessed be He, do for Israel. The [human] father is obligated to circumcise his son. Similarly the Holy One, blessed be He, circumcised Israel at the hands of Joshua (according to Josh. 5:2), “And he made for himself….” The father is obligated to redeem his son. Similarly the Holy One, blessed be He, did so for Israel. He redeemed them, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth, whom God went to redeem as a people for Himself.” [The father is obligated] to teach him Torah, as stated (in Deut. 11:19), “And you shall teach them to your children by talking about them.” And the Holy One, blessed be He, also taught Torah to Israel, as stated] (in Is. 48:17), “I am the Lord your God, teaching you for your own good.” [The father is obligated] to teach him commandments. The Holy One, blessed be He, taught the commandments to Israel (in Lev. 27:34), “These are the commandments which the Lord commanded.” [Regarding marriage,] the Holy One, blessed be He, said to the Children of Noah (in Gen. 1:28), “Be fruitful and multiply.” [Moreover,] just as a father has a responsibility to his son to feed him, to give him drink, to wash him, to anoint him and to dress him, so does the Holy One, blessed be He, do for Israel, as stated (in Ezek. 16:9-10), “I bathed you in water, and washed the blood off you […]. I clothed you with embroidered garments, and gave you sandals of dolphin leather (tahash) to wear.” To feed him, as stated (Ezek. 16:19), “And My bread that I had given to you.” To give him to drink, as stated (in Numb. 21:17), “Spring up O well, answer it.” Just as a father bequeaths his properties to his son, so did the Holy One, blessed be He, do for Israel, as stated (in Jer. 3:19), “and I gave you a desirable land, the fairest heritage of all the nations.” Just as the father wills his property to his son, and [as] his son also is obligated to offer him a gift⁶⁰Gk.: doron.; so also did the Holy One, blessed be He, say to Israel (in Numb. 15:2-3), “When you come unto the land of your habitations [….] You shall make a burnt offering to the Lord […].” R. Tanhuma bar Abba opened [his discourse] in the name of R. Hanina the father of R. Aha bar Hanina [as follows]:⁶¹Numb. R. 17:2. This parashah concerns libations. Thus it is stated (in Numb. 15:6–7), “Or for a ram you shall make a meal offering […]. And for the oblation [you shall offer] a third of a hin of wine.” See it is about libations. From here on, it is in regard to the hallah, as stated (in vss. 19-20), “And it shall be that, when you eat from the bread of the land, [you shall set aside an offering for the Lord]. Of the first of your dough you shall set aside a loaf (hallah) as an offering….” Thus hallah [is mentioned] last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7), “Go, eat your bread with gladness, [and drink your wine with a joyful heart].”⁶²Cf. below, Numb. 4a:17. What is the meaning of (Eccl 9:7, cont.), “God has already approved your works?” It is with reference to Abraham. When the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son,” Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. The Holy One, blessed be He, said to him (in Gen. 22:12), “Do not raise your hand against the lad.” Abraham said to the Holy One, blessed be He, “Master of the world, did you tell me (in vs. 2), ‘Please take your son,’ for no reason?” He said to him, “No! Rather [it was] to make your character known in the world.” Thus it is stated (in Gen. 18:19), “For I have made him known,⁶³This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM. so that he may charge [his children and his household after him to keep the way of the Lord].” R. Simeon ben Johay said, “The Holy One, blessed be He, said to him, ‘By your life, I ascribe [your obedience] to you [as proof] that, if I had told you to take your own life, you would not have refrained [from doing so] for the sake of My name, and would have obeyed [the command] to be killed for the sake of My name.’” Where is it shown? R. Simeon ben Johay said, “As so is it written (in Gen. 22:16), ‘and you have not withheld your son, your only one.’ See, [‘your son’] has already specified Isaac. [So] what is the meaning of ‘your only one?’ It is to imply Abraham's life. Thus the soul is called only one, where it is stated (in Ps. 22:21) ‘Deliver my life from the sword, [my only one from the power of the dog].’” Abraham said to the Holy One, blessed be He, “Is it possible for me to go from here with no sacrifice?” The Holy One, blessed be He, said to Abraham, “Here is your sacrifice. [It has been] prepared for you from the six days of creation.” (According to Gen. 22:13), “Then Abraham lifted his eyes to look, and there was a ram […].” As so did our masters teach, “The ram of Abraham was created from the six days of creation on the Sabbath eve at twilight.” So at that time, Abraham took it and (according to Gen 22:13, cont.) “he offered it up as a burnt offering in place of his son.” Once it said, “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” At that time Abraham said to the Holy One, blessed be He, “Master of the world, see that I am slaughtering the ram; You should so see it as if my son is slaughtered in front of You.” When he took its blood, he said, “You should so see it as if the blood of Isaac is sprinkled before You.” When he took the ram and flayed it, he said to Him, “You should so see it as if Isaac is flayed in front of You on the altar.” When he burnt it, he said to Him, “You should so see it as if his ashes were gathered in front of You on the altar.” [Once it said,] “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” The Holy One, blessed be He, said to him, “By your life, it is your son that is sacrificed first, but it is simply that this ram is after him.” At that time Abraham said to the Holy One, blessed be He, “Master of the world, I am not moving from here until You swear to me that You will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed everything I had accomplished during my lifetime.” R. Hanin said, “The Holy One, blessed be He, said to him, ‘By your life, so it is; for if you had not obeyed Me, you would have possessed nothing.’” At that time the Holy One, blessed be He, swore to him that He would never test him again. Thus it is stated (in Gen. 22:16), “And he said, ‘I by Myself have sworn,’ says the Lord.” The Holy One, blessed be He, said to him, “By your life, severe afflictions and other trials had been designated to come upon you, but now they shall not come.” These were the same afflictions which came upon Job.⁶⁴ySot. 5:8 (or 5) (20c); Gen. R. 57:4. They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21), “And it came to pass after these things, that it was told to Abraham [saying, ‘Behold Milcah, she also has borne sons to your brother Nahor,] Uz his first-born….’” And this is Job, according to what is stated (in Job 1:1), “There was a man in the land (belonging to) Uz.”⁶⁵So the midrash interprets LAND OF UZ. See BB 15a. At that time, The Holy One, blessed be He, said to Abraham (in Eccl. 9:7), “Go, eat your bread with gladness, [… for God has already approved your works].”

(Numb. 15:1-2:) “Now the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel ….’” Let our master instruct us: How many things is a father obligated to do for a son?⁵⁸Numb. R. 17:1. Thus have our masters taught: A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him (according to the redemption of the first-born), to teach him a trade, and to take a wife for him.⁵⁹See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One, blessed be He, and the son is Israel. Just as a [human] father is obligated to his son, so does the Holy One, blessed be He, do for Israel. The [human] father is obligated to circumcise his son. Similarly the Holy One, blessed be He, circumcised Israel at the hands of Joshua (according to Josh. 5:2), “And he made for himself….” The father is obligated to redeem his son. Similarly the Holy One, blessed be He, did so for Israel. He redeemed them, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth, whom God went to redeem as a people for Himself.” [The father is obligated] to teach him Torah, as stated (in Deut. 11:19), “And you shall teach them to your children by talking about them.” And the Holy One, blessed be He, also taught Torah to Israel, as stated] (in Is. 48:17), “I am the Lord your God, teaching you for your own good.” [The father is obligated] to teach him commandments. The Holy One, blessed be He, taught the commandments to Israel (in Lev. 27:34), “These are the commandments which the Lord commanded.” [Regarding marriage,] the Holy One, blessed be He, said to the Children of Noah (in Gen. 1:28), “Be fruitful and multiply.” [Moreover,] just as a father has a responsibility to his son to feed him, to give him drink, to wash him, to anoint him and to dress him, so does the Holy One, blessed be He, do for Israel, as stated (in Ezek. 16:9-10), “I bathed you in water, and washed the blood off you […]. I clothed you with embroidered garments, and gave you sandals of dolphin leather (tahash) to wear.” To feed him, as stated (Ezek. 16:19), “And My bread that I had given to you.” To give him to drink, as stated (in Numb. 21:17), “Spring up O well, answer it.” Just as a father bequeaths his properties to his son, so did the Holy One, blessed be He, do for Israel, as stated (in Jer. 3:19), “and I gave you a desirable land, the fairest heritage of all the nations.” Just as the father wills his property to his son, and [as] his son also is obligated to offer him a gift⁶⁰Gk.: doron.; so also did the Holy One, blessed be He, say to Israel (in Numb. 15:2-3), “When you come unto the land of your habitations [….] You shall make a burnt offering to the Lord […].” R. Tanhuma bar Abba opened [his discourse] in the name of R. Hanina the father of R. Aha bar Hanina [as follows]:⁶¹Numb. R. 17:2. This parashah concerns libations. Thus it is stated (in Numb. 15:6–7), “Or for a ram you shall make a meal offering […]. And for the oblation [you shall offer] a third of a hin of wine.” See it is about libations. From here on, it is in regard to the hallah, as stated (in vss. 19-20), “And it shall be that, when you eat from the bread of the land, [you shall set aside an offering for the Lord]. Of the first of your dough you shall set aside a loaf (hallah) as an offering….” Thus hallah [is mentioned] last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7), “Go, eat your bread with gladness, [and drink your wine with a joyful heart].”⁶²Cf. below, Numb. 4a:17. What is the meaning of (Eccl 9:7, cont.), “God has already approved your works?” It is with reference to Abraham. When the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son,” Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. The Holy One, blessed be He, said to him (in Gen. 22:12), “Do not raise your hand against the lad.” Abraham said to the Holy One, blessed be He, “Master of the world, did you tell me (in vs. 2), ‘Please take your son,’ for no reason?” He said to him, “No! Rather [it was] to make your character known in the world.” Thus it is stated (in Gen. 18:19), “For I have made him known,⁶³This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM. so that he may charge [his children and his household after him to keep the way of the Lord].” R. Simeon ben Johay said, “The Holy One, blessed be He, said to him, ‘By your life, I ascribe [your obedience] to you [as proof] that, if I had told you to take your own life, you would not have refrained [from doing so] for the sake of My name, and would have obeyed [the command] to be killed for the sake of My name.’” Where is it shown? R. Simeon ben Johay said, “As so is it written (in Gen. 22:16), ‘and you have not withheld your son, your only one.’ See, [‘your son’] has already specified Isaac. [So] what is the meaning of ‘your only one?’ It is to imply Abraham's life. Thus the soul is called only one, where it is stated (in Ps. 22:21) ‘Deliver my life from the sword, [my only one from the power of the dog].’” Abraham said to the Holy One, blessed be He, “Is it possible for me to go from here with no sacrifice?” The Holy One, blessed be He, said to Abraham, “Here is your sacrifice. [It has been] prepared for you from the six days of creation.” (According to Gen. 22:13), “Then Abraham lifted his eyes to look, and there was a ram […].” As so did our masters teach, “The ram of Abraham was created from the six days of creation on the Sabbath eve at twilight.” So at that time, Abraham took it and (according to Gen 22:13, cont.) “he offered it up as a burnt offering in place of his son.” Once it said, “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” At that time Abraham said to the Holy One, blessed be He, “Master of the world, see that I am slaughtering the ram; You should so see it as if my son is slaughtered in front of You.” When he took its blood, he said, “You should so see it as if the blood of Isaac is sprinkled before You.” When he took the ram and flayed it, he said to Him, “You should so see it as if Isaac is flayed in front of You on the altar.” When he burnt it, he said to Him, “You should so see it as if his ashes were gathered in front of You on the altar.” [Once it said,] “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” The Holy One, blessed be He, said to him, “By your life, it is your son that is sacrificed first, but it is simply that this ram is after him.” At that time Abraham said to the Holy One, blessed be He, “Master of the world, I am not moving from here until You swear to me that You will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed everything I had accomplished during my lifetime.” R. Hanin said, “The Holy One, blessed be He, said to him, ‘By your life, so it is; for if you had not obeyed Me, you would have possessed nothing.’” At that time the Holy One, blessed be He, swore to him that He would never test him again. Thus it is stated (in Gen. 22:16), “And he said, ‘I by Myself have sworn,’ says the Lord.” The Holy One, blessed be He, said to him, “By your life, severe afflictions and other trials had been designated to come upon you, but now they shall not come.” These were the same afflictions which came upon Job.⁶⁴ySot. 5:8 (or 5) (20c); Gen. R. 57:4. They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21), “And it came to pass after these things, that it was told to Abraham [saying, ‘Behold Milcah, she also has borne sons to your brother Nahor,] Uz his first-born….’” And this is Job, according to what is stated (in Job 1:1), “There was a man in the land (belonging to) Uz.”⁶⁵So the midrash interprets LAND OF UZ. See BB 15a. At that time, The Holy One, blessed be He, said to Abraham (in Eccl. 9:7), “Go, eat your bread with gladness, [… for God has already approved your works].”

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

(Numb. 15:1-2:) “Now the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel ….’” Let our master instruct us: How many things is a father obligated to do for a son?⁵⁸Numb. R. 17:1. Thus have our masters taught: A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him (according to the redemption of the first-born), to teach him a trade, and to take a wife for him.⁵⁹See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One, blessed be He, and the son is Israel. Just as a [human] father is obligated to his son, so does the Holy One, blessed be He, do for Israel. The [human] father is obligated to circumcise his son. Similarly the Holy One, blessed be He, circumcised Israel at the hands of Joshua (according to Josh. 5:2), “And he made for himself….” The father is obligated to redeem his son. Similarly the Holy One, blessed be He, did so for Israel. He redeemed them, as stated (in I Chron. 17:21), “And who is like Your people Israel, a unique nation on earth, whom God went to redeem as a people for Himself.” [The father is obligated] to teach him Torah, as stated (in Deut. 11:19), “And you shall teach them to your children by talking about them.” And the Holy One, blessed be He, also taught Torah to Israel, as stated] (in Is. 48:17), “I am the Lord your God, teaching you for your own good.” [The father is obligated] to teach him commandments. The Holy One, blessed be He, taught the commandments to Israel (in Lev. 27:34), “These are the commandments which the Lord commanded.” [Regarding marriage,] the Holy One, blessed be He, said to the Children of Noah (in Gen. 1:28), “Be fruitful and multiply.” [Moreover,] just as a father has a responsibility to his son to feed him, to give him drink, to wash him, to anoint him and to dress him, so does the Holy One, blessed be He, do for Israel, as stated (in Ezek. 16:9-10), “I bathed you in water, and washed the blood off you […]. I clothed you with embroidered garments, and gave you sandals of dolphin leather (tahash) to wear.” To feed him, as stated (Ezek. 16:19), “And My bread that I had given to you.” To give him to drink, as stated (in Numb. 21:17), “Spring up O well, answer it.” Just as a father bequeaths his properties to his son, so did the Holy One, blessed be He, do for Israel, as stated (in Jer. 3:19), “and I gave you a desirable land, the fairest heritage of all the nations.” Just as the father wills his property to his son, and [as] his son also is obligated to offer him a gift⁶⁰Gk.: doron.; so also did the Holy One, blessed be He, say to Israel (in Numb. 15:2-3), “When you come unto the land of your habitations [….] You shall make a burnt offering to the Lord […].” R. Tanhuma bar Abba opened [his discourse] in the name of R. Hanina the father of R. Aha bar Hanina [as follows]:⁶¹Numb. R. 17:2. This parashah concerns libations. Thus it is stated (in Numb. 15:6–7), “Or for a ram you shall make a meal offering […]. And for the oblation [you shall offer] a third of a hin of wine.” See it is about libations. From here on, it is in regard to the hallah, as stated (in vss. 19-20), “And it shall be that, when you eat from the bread of the land, [you shall set aside an offering for the Lord]. Of the first of your dough you shall set aside a loaf (hallah) as an offering….” Thus hallah [is mentioned] last, and libations first. For this reason R. Hanina opened (with Eccl. 9:7), “Go, eat your bread with gladness, [and drink your wine with a joyful heart].”⁶²Cf. below, Numb. 4a:17. What is the meaning of (Eccl 9:7, cont.), “God has already approved your works?” It is with reference to Abraham. When the Holy One, blessed be He, said to him (in Gen. 22:2), “Please take your son,” Abraham rose early, took him promptly, led him on, and brought him up to Mount Moriah. The Holy One, blessed be He, said to him (in Gen. 22:12), “Do not raise your hand against the lad.” Abraham said to the Holy One, blessed be He, “Master of the world, did you tell me (in vs. 2), ‘Please take your son,’ for no reason?” He said to him, “No! Rather [it was] to make your character known in the world.” Thus it is stated (in Gen. 18:19), “For I have made him known,⁶³This sense is required by the midrash. A more traditional translation would begin the verse: FOR I HAVE KNOWN HIM, or FOR I HAVE CHOSEN HIM. so that he may charge [his children and his household after him to keep the way of the Lord].” R. Simeon ben Johay said, “The Holy One, blessed be He, said to him, ‘By your life, I ascribe [your obedience] to you [as proof] that, if I had told you to take your own life, you would not have refrained [from doing so] for the sake of My name, and would have obeyed [the command] to be killed for the sake of My name.’” Where is it shown? R. Simeon ben Johay said, “As so is it written (in Gen. 22:16), ‘and you have not withheld your son, your only one.’ See, [‘your son’] has already specified Isaac. [So] what is the meaning of ‘your only one?’ It is to imply Abraham's life. Thus the soul is called only one, where it is stated (in Ps. 22:21) ‘Deliver my life from the sword, [my only one from the power of the dog].’” Abraham said to the Holy One, blessed be He, “Is it possible for me to go from here with no sacrifice?” The Holy One, blessed be He, said to Abraham, “Here is your sacrifice. [It has been] prepared for you from the six days of creation.” (According to Gen. 22:13), “Then Abraham lifted his eyes to look, and there was a ram […].” As so did our masters teach, “The ram of Abraham was created from the six days of creation on the Sabbath eve at twilight.” So at that time, Abraham took it and (according to Gen 22:13, cont.) “he offered it up as a burnt offering in place of his son.” Once it said, “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” At that time Abraham said to the Holy One, blessed be He, “Master of the world, see that I am slaughtering the ram; You should so see it as if my son is slaughtered in front of You.” When he took its blood, he said, “You should so see it as if the blood of Isaac is sprinkled before You.” When he took the ram and flayed it, he said to Him, “You should so see it as if Isaac is flayed in front of You on the altar.” When he burnt it, he said to Him, “You should so see it as if his ashes were gathered in front of You on the altar.” [Once it said,] “he offered it up as a burnt offering,” was the verse missing anything? [So] what is the meaning of “in place of his son?” The Holy One, blessed be He, said to him, “By your life, it is your son that is sacrificed first, but it is simply that this ram is after him.” At that time Abraham said to the Holy One, blessed be He, “Master of the world, I am not moving from here until You swear to me that You will never test me again; for if, heaven forbid, I had not obeyed you, I should have destroyed everything I had accomplished during my lifetime.” R. Hanin said, “The Holy One, blessed be He, said to him, ‘By your life, so it is; for if you had not obeyed Me, you would have possessed nothing.’” At that time the Holy One, blessed be He, swore to him that He would never test him again. Thus it is stated (in Gen. 22:16), “And he said, ‘I by Myself have sworn,’ says the Lord.” The Holy One, blessed be He, said to him, “By your life, severe afflictions and other trials had been designated to come upon you, but now they shall not come.” These were the same afflictions which came upon Job.⁶⁴ySot. 5:8 (or 5) (20c); Gen. R. 57:4. They had been designated to come upon Abraham, for the following has been joined to the parashah (in Gen. 22:20–21), “And it came to pass after these things, that it was told to Abraham [saying, ‘Behold Milcah, she also has borne sons to your brother Nahor,] Uz his first-born….’” And this is Job, according to what is stated (in Job 1:1), “There was a man in the land (belonging to) Uz.”⁶⁵So the midrash interprets LAND OF UZ. See BB 15a. At that time, The Holy One, blessed be He, said to Abraham (in Eccl. 9:7), “Go, eat your bread with gladness, [… for God has already approved your works].”

“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)

(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING, [WHEN HE IS A WITNESS TO WHAT HE HAS EITHER SEEN OR COME TO KNOW.] The Holy One said: If you want to bear witness, bear witness; but if not, I will bear witness. Thus it is stated (ibid.): WHEN HE IS A WITNESS. And where is it shown that the Holy One is called a witness? Where it is stated (in Jer. 29:23): I AM THE ONE WHO KNOWS AND BEARS WITNESS, SAYS THE LORD. Come and see. All the parashioth written in this book have MISTAKE written in them, except for this parashah, in which MISTAKE is not mentioned.⁵⁷In fact, MISTAKE (shegagah), i.e., UNINTENTIONAL SIN, does appear in this parashah (in 5:15, 18). Elsewhere in Lev. the word only appears in 4:2, 22, 27; 22:4.) About him Solomon has said (in Eccl. 5:5 [6]): DO NOT LET YOUR MOUTH CAUSE YOUR FLESH TO SIN, [AND DO NOT SAY BEFORE THE ANGEL THAT IT WAS A MISTAKE]. It is comparable to two people who threw stones at an image of a king.⁵⁸Gk.: eikonion, a diminutive form of eikon. One was drunk, and one was in possession of his senses. Both of them were caught and went to trial. <The judge> rendered a <guilty> verdict⁵⁹Gk.: apophasis. against the one with his senses and acquitted the one who was drunk. So it is in the case of whoever sins. It is concerning him that MISTAKE is written (in Lev. 4:2): WHEN A SOUL SINS BY MISTAKE (rt.: ShGG) < AGAINST ANY OF THE LORD'S COMMANDMENTS >…. (Lev. 4:13:) AND IF THE WHOLE CONGREGATION OF ISRAEL SHOULD ERR (rt.: ShGG), because they all sinned by mistake, they bring an offering, and shall be forgiven them. It is so stated (in Numb. 15:26): THE WHOLE CONGREGATION OF THE CHILDREN OF ISRAEL AND THE STRANGER WHO RESIDES IN THEIR MIDST SHALL BE FORGIVEN BECAUSE <IT HAPPENED > TO ALL THE PEOPLE BY MISTAKE. But the one who blasphemes receives a < guilty> verdict, as stated (in Lev. 24:16) AND THE ONE WHO BLASPHEMES THE NAME OF THE LORD SHALL SURELY BE PUT TO DEATH. [It is also written] (in Jer. 4:2): AND YOU SHALL SWEAR: AS THE LORD LIVES, IN TRUTH, IN JUSTICE, AND IN RIGHTEOUSNESS. [THEN SHALL NATIONS BLESS THEMSELVES IN HIM, AND HIM SHALL THEY GLORY.] The Scripture also says (in Deut. 10:20): THE LORD YOUR GOD YOU SHALL FEAR, HIM YOU SHALL SERVE, TO HIM YOU SHALL HOLD FAST, then after that, AND BY HIM YOU SHALL SWEAR.⁶⁰See below, Tanh. (Buber), Numb. 9:1; Numb. R. 9:1. (Ibid.:) THE LORD YOUR GOD YOU SHALL FEAR, so that you will be like those three of whom it is written: HE FEARED GOD (YR' 'LHYM). About Abraham it is written (in Gen. 22:12): FOR NOW I KNOW THAT YOU FEAR GOD (YR' 'LHYM)…. About Joseph it is written (in Gen. 42:18): FOR I FEAR (YR') GOD ('LHYM). About Job it is written (in Job 1:2): HE FEARED GOD (YR' 'LHYM) AND SHUNNED EVIL. (Deut. 10:20, cont.:) HIM YOU SHALL SERVE, in that you will be busy with the Torah and with <fulfilling> the commandments. (Ibid., cont.:) TO HIM YOU SHALL HOLD FAST, in that you will honor the disciples of the wise and share your property with them. Moses said to Israel: Do not think that I may have allowed you to swear by my name, even in truth. It is only, if all these conditions (mentioned earlier in the verse) abide with you, that you are entitled to swear by my name; and if not, you are not entitled to swear by my name, even in truth. You shall not be like those of whom it is written (in Jer. 7:9): WILL YOU <…> SWEAR FALSELY AND SACRIFICE TO BAAL? Fulfill all these conditions and after that you are mine, as stated (in Jer. 4:1): IF YOU RETURN, O ISRAEL, SAYS THE LORD, IF YOU RETURN UNTO ME…. Then after that <it says> (in vs. 2): AND YOU SHALL SWEAR: AS THE LORD LIVES….

“Your eyes are like doves.” “Your eyes,” these are the Sanhedrin, who are the eyes of the congregation; that is what is written: “It shall be, if from the eyes of the congregation” (Numbers 15:24). There are two hundred and forty-eight limbs in a person, and all of them go and come only after the eyes. Similarly, Israel is unable to do anything without their Sanhedrin. “Doves,” just as this dove is flawless, so too, Israel is graceful in their walking when they ascend on the occasion of the pilgrim festivals.²⁹³Several commentaries add to the text, based on parallels from other midrashic sources, such that it reads: Just as this dove is flawless, so is Israel flawless in its faith; just as the dove is graceful, so is Israel graceful in its walking… (see Maharzu; Etz Yosef). Just as the dove is distinguished [by its appearance], so too, Israel is distinguished regarding shaving, circumcision, and ritual fringes.
Just as the dove is chaste, so too, Israel is chaste. Just as the dove extends its neck to be slaughtered, the same is true of Israel, as it is stated: “For we are killed for You all day” (Psalms 44:23). Just as the dove atones for iniquities,²⁹⁴The dove is sacrificed as a sin-offering under certain circumstances. so too, Israel atones for the nations, as all those seventy bulls that they sacrifice on the festival of Sukkot correspond to the seventy nations, so the world will not be desolate of them. That is what is written: “In return for my love, they accuse me; I am prayer.” (Psalms 109:4).
Just as the dove, from the moment it becomes familiar with its mate, it does not exchange it for another, so too Israel, from the moment that they became familiar with the Holy One blessed be He, they did not exchange Him for another. Just as the dove enters its nest and recognizes its nest and its cote and its fledglings, its chicks, and its openings, so are the three rows of Torah scholars when they sit before them,²⁹⁵They sit before the Sanhedrin listening intently, prepared to join them if the need arises. each and every one recognizes his designated place. Just as the dove, even if you take its fledglings from beneath it, it never forsakes its cote, so too Israel, even though the Temple was destroyed, they did not abolish the three annual pilgrim festivals.
Just as each and every month, the dove renews the product of its cote,²⁹⁶It lays eggs and hatches them. so too, each month, Israel renews its Torah and good deeds. Just as the dove dispatches many²⁹⁷It dispatches many of the occupants of its cote to gather food. on foot and returns to its cote, the same is true of Israel. That is what is written: “They will stir like a bird from Egypt” (Hosea 11:11); this is the generation of the wilderness, “and like a dove from the land of Assyria” (Hosea 11:11); these are the Ten Tribes. Both these and those “I will settle them in their homes, the utterance of the Lord” (Hosea 11:11).
Rabbi says: There is a species of dove that one feeds it, and its counterparts smell it and come to it in its cote. So too, when the elder is sitting and expounding, many proselytes convert at that moment, such as Yitro, he heard and came, Raḥav heard and came. Similarly in the case of Ḥananya, Mishael, and Azarya, many proselytes converted at that time. What is the reason? “When he sees his children… [who will sanctify My name]” (Isaiah 29:23). What is written thereafter? “Those of misguided spirit will attain understanding” (Isaiah 29:24).

The Midrash Rabba (Bamidbar 15:5) relates that when the Jews were given the commandment to kindle the Menorah in the Temple (Bamidbar 8:2), they asked G'd why He told them to light up for Him Who is the Light of the whole world. G'd said to them, "You are right. I do not need your light. But I want to give you an opportunity to light for Me like I have lit for you." G'd led the Jewish people with a cloud of glory and a pillar of fire. This is why He told them to kindle the lights when the Tabernacle was erected. "This will elevate your position amongst the nations. They should say, look how the Jewish nation lights for the One who lights up the whole world." [...] The Midrash explains that this can be compared to a seeing person who leads a blind person as they travel along the road together. When they come to the house, the seeing person says to the blind one, "Please go and light a candle for me." To this the blind person replies, "I do not understand. As long as we were travelling, you supported and guided me. Why do you now ask me to light a candle for you?" To this the seeing person responds, "I want to give you an opportunity to pay me back so that you do not feel an ongoing debt of gratitude".

24 (Numb. 11:16) “Gather Me [seventy men from the elders of Israel]”: But did you not have elders before? Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, He collected their debt: Nadab and Abihu were also destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁵¹I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁵²This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And likewise it says (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was animal flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27) – ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁵³See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.”

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

“I have spoken with my heart, saying: Behold, I have amassed and added wisdom, beyond all who were before me over Jerusalem; my heart has seen much wisdom and knowledge” (Ecclesiastes 1:16).
“I have spoken with my heart” – the hearts sees, as it is stated: “My heart has seen much.” The heart hears, as it is stated; “Give your servant an understanding [shome’a]¹²⁰Literally, hearing. heart” (I Kings 3:9). The heart speaks, as it is stated: “I have spoken with my heart.” The heart goes, as it is stated: “Didn’t my heart go?” (II Kings 5:26). The heart falls, as it is stated: “Let no man’s heart fall” (I Samuel 17:32). The heart stands, as it is stated: “Will your heart endure [haya’amod]”¹²¹Literally, stand. (Ezekiel 22:14). The heart rejoices, as it is stated: “Therefore, my heart rejoices” (Psalms 16:9). The heart cries out, as it is stated: Their heart cried out to the Lord” (Lamentations 2:18). The heart is consoled, as it is stated: “Speak to the heart of Jerusalem” (Isaiah 40:2).¹²²This verse is preceded by: “Console, console My people, says your God.” The heart grieves, as it is stated: “Your heart shall not be grieved” (Deuteronomy 15:10). The heart hardens, as it is stated: “The Lord hardened Pharaoh’s heart” (Exodus 9:12). The heart softens [mitrakekh], as it is stated: “Let your heart not be faint” (Deuteronomy 20:3). The heart is saddened, as it is stated: “He was saddened in His heart” (Genesis 6:6). The heart fears, as it is stated: “From the fear of your heart” (Deuteronomy 28:67). The heart breaks, as it is stated: “A broken and contrite heart” (Psalms 51:19). The heart becomes conceited, as it is stated: “Your heart will grow haughty” (Deuteronomy 8:14). The heart is recalcitrant, as it is stated: “But this people had a revolting and rebellious heart” (Jeremiah 5:23). The heart fabricates, as it is stated: “The month that he fabricated from his heart” (I Kings 12:33). The heart contemplates,¹²³Matters of stupidity as it is stated: “[I will have peace] though I walk in the stubbornness of my heart” (Deuteronomy 29:18). The heart overflows, as it is stated: “My heart overflows with goodly matter” (Psalms 45:2). The heart calculates [meḥashev], as it is stated: “Many are the thoughts [maḥshavot] in the heart of man” (Proverbs 19:21). The heart desires, as it is stated: “The desire of his heart You have granted him” (Psalms 21:3). The heart deviates, as it is stated: “Let your heart not turn aside to her ways” (Proverbs 7:25). The heart strays, as it is stated: “You shall not follow after your heart…[after which you stray]” (Numbers 15:39). The heart is sustained, as it is stated: “And sustain your heart” (Genesis 18:5). The heart is stolen, as it is stated: “Jacob stole the heart of Laban” (Genesis 31:20). The heart is humbled, as it is stated: “Perhaps then their hearts will be humbled” (Leviticus 26:41). The heart is enticed, as it is stated: “He spoke soothingly¹²⁴Literally, “to the heart.” Shekhem was speaking to Dina and attempting to entice her to marry him. to the young woman” (Genesis 34:3). The heart goes astray, as it is stated: “My heart has gone astray” (Isaiah 21:4). The heart trembles, as it is stated: “For his heart was trembling” (I Samuel 4:13). The heart awakens, as it is stated: “I am asleep but my heart is awake” (Song of Songs 5:2). The heart loves, as it is stated: “You shall love the Lord your God with all your heart” (Deuteronomy 6:5). The heart hates, as it is stated: “Do not hate your brother in your heart” (Leviticus 19:17). The heart envies, as it is stated: “Let your heart not envy…” (Proverbs 23:17). The heart is searched, as it is stated: “I the Lord search the heart…” (Jeremiah 17:10). The heart is rent, as it is stated: “Rend your heart and not your garments” (Joel 2:13). The heart meditates, as it is stated: “The meditation of my heart will be understanding” (Psalms 49:4). The heart is like fire, as it is stated: “My heart will be like fire” (Jeremiah 20:9). The heart is like stone, as it is stated: “I will remove the heart of stone” (Ezekiel 36:26). The heart repents, as it is stated: “Who returned to the Lord with all his heart” (II Kings 23:25). The heart is incensed, as it is stated: “For his heart is incensed” (Deuteronomy 19:6). The heart dies, as it is stated: “His heart died within him” (I Samuel 25:37). The heart melts, as it is stated “The heart of the people melted” (Joshua 7:5). The heart absorbs matters, as it is stated: “These matters that I command you today shall be upon your heart” (Deuteronomy 6:6). The heart absorbs fear, as it is stated: “I will place My fear in their hearts” (Jeremiah 32:40). The heart thanks, as it is stated: “I will thank my Lord with all my heart” (Psalms 111:1). The heart covets, as it is stated: “Do not covet her beauty in your heart” (Proverbs 6:25). The heart is toughened, as it is stated: “And one who toughens his heart” (Proverbs 28:14). The heart becomes merry, as it is stated: “It was when their hearts were merry” (Judges 16:25). The heart deceives, as it is stated: “Deceit is in the heart of those who devise evil” (Proverbs 12:20). The heart speaks from within, as it is stated: “Hannah was speaking in her heart” (I Samuel 1:13). The heart loves a bribe, as it is stated: “Your eyes and your heart [are only on your ill-gotten gain]” (Jeremiah 22:17). The heart writes matters, as it is stated: “Write them on the tablet of your heart” (Proverbs 3:3). The heart devises, as it is stated: “Duplicity is in his heart, he devises evil” (Proverbs 6:14). The heart absorbs mitzvot, as it is stated: “The wise of heart will grasp mitzvot (Proverbs 10:8). The heart acts with malice, as it is stated: “The malice of your heart deceived you” (Obadiah 1:3). The heart arranges, as it is stated: “To a person are the arrangements of the heart” (Proverbs 16:1). The heart glorifies, as it is stated: “Your heart has glorified you” (II Chronicles 25:19). That is, “I have spoken with my heart, saying: Behold, I have amassed…”

[(Lev. 17:2:) THIS IS THE THING.] The Holy One foresaw that the Temple was going to be destroyed; so the Holy One said: As long as the Temple exists, you shall sacrifice within it, < and > there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you. Thus it is stated (ibid.): THIS IS THE THING (literally:WORD). So also the prophet says (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU, < AND RETURN UNTO THE LORD…; LET US RENDER AS BULLOCKS THE OFFERING OF OUR LIPS >. The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5): AND A QUARTER HIN OF WINE FOR A LIBATION; and Torah resembles wine, as stated (in Prov. 9:5, where Wisdom says): AND DRINK OF THE WINE I HAVE MIXED. {And Torah resembles bread, as stated} [One offers bread upon the altar, as stated (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING; and so it says] (in Exod. 25:30): AND YOU SHALL SET THE [SHOW] BREAD UPON THE TABLE [BEFORE ME ALWAYS]; and Torah resembles bread, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD. One offers oil upon the altar, as stated (in Lev. 2:5): FINE FLOUR MIXED WITH OIL; and Torah resembles oil, as stated (in Eccl. 9:8): ALWAYS LET YOUR CLOTHES BE WHITE, AND LET THERE BE NO LACK OF OIL UPON YOUR HEAD.⁸²Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

(1) "When you come to the land of your dwellings": What is the halacha of how many things a person is obligated to do for his son? Our rabbis taught: A person is obligated to do five things for his son. G-d can be compared to a father and the Jewish people to His son. Just like a father is obligated to circumcise his son, G-d did so for the Jews by circumcising them by the hand of Yehoshua as it says (Joshua 5:2) "Make for yourself stone knives." A father is obligated to redeem his son [if he is a firstborn] and G-d redeemed the Jews, as it says [II Samuel 7:23) "to redeem it as a nation." [A father is obligated] to teach [his son] Torah, [and] G-d taught the Jews Torah as it says (Deuteronomy 11:19) "Teach them to your children" and it is written "I am G-d your teacher." [A father is obligated] to teach [his son] mitsvot, [and] G-d taught the mitsvot to the Jews. [A father is obligated] to marry [his son] to a woman, [and] G-d told mankind: "Be fruitful and multiply." A father is obligated to his son [in the following ways]: to give him food and drink, to bathe him, to give him ointments, and to clothe him, and thus did G-d for the Jews, as it is written (Ezekiel 16: 9) "And I washed you in water, and I washed away your blood...and I clothed you with embroidered clothing...and My bread which I gave you..." [and in Numbers 21:17] "Arise, o well, sing to it." What does a father give to a son? Possessions. Thus G-d did for the Jews, as it says in Jeremiah 3:18, "And I gave you a beloved land." And what must a son give to his father? A gift. Thus G-d said to the Jews, "When you come to the land...and bring an olah-offering to G-d."

(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….

(Numb. 15:2:) WHEN YOU COME…. What is written below on the matter (in vs. 20)? OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Here is the food, but where is the drink? (Vss. 2, 5:) WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS, [ … ] AND <A QUARTER HIN OF> WINE FOR A LIBATION. This text is related (to Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS, AND DRINK YOUR WINE WITH A JOYFUL HEART, FOR GOD HAS ALREADY ACCEPTED YOUR WORKS. <These words are> speaking of Solomon.⁴¹Numb. R. 17:2; see above Numb. 4:27. When he had built the Temple and completed it, what did he do? He celebrated a seven-day dedication. Then he returned and celebrated an additional seven days for the festival (of Tabernacles). But because they had forgotten to keep the Day of Atonement, they were distressed.⁴²See Gen. R. 35:3; see MQ 30a. R. Isaac said: A heavenly voice (bat qol) came forth and said to him (in Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS….

(Numb. 15:2:) WHEN YOU COME…. What is written below on the matter (in vs. 20)? OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Here is the food, but where is the drink? (Vss. 2, 5:) WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS, [ … ] AND <A QUARTER HIN OF> WINE FOR A LIBATION. This text is related (to Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS, AND DRINK YOUR WINE WITH A JOYFUL HEART, FOR GOD HAS ALREADY ACCEPTED YOUR WORKS. <These words are> speaking of Solomon.⁴¹Numb. R. 17:2; see above Numb. 4:27. When he had built the Temple and completed it, what did he do? He celebrated a seven-day dedication. Then he returned and celebrated an additional seven days for the festival (of Tabernacles). But because they had forgotten to keep the Day of Atonement, they were distressed.⁴²See Gen. R. 35:3; see MQ 30a. R. Isaac said: A heavenly voice (bat qol) came forth and said to him (in Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS….

(2) Thus opened Rabbi Tanchuma bar Abba, in the name of Rabbi Chanina brother of Rabbi Acha ben Rabbi Chanina:

(2) Thus opened Rabbi Tanchuma bar Abba, in the name of Rabbi Chanina brother of Rabbi Acha ben Rabbi Chanina:

(2) Thus opened Rabbi Tanchuma bar Abba, in the name of Rabbi Chanina brother of Rabbi Acha ben Rabbi Chanina:

3 Another interpretation (of Numb. 15:2), “When you come unto the land of your habitations”: R. Zakkay of Sha'av (in Galilee) said, “Israel said, ‘Sovereign of the World, in every other place You call this the Land of Canaan, but here (in Numb. 15:2) it is “the land of your habitations.”’ The Holy One said to them, ‘By your life, I gave it to Abraham, to Isaac, and to Jacob, and all of [the references] are from scripture. Since the son inherits from the father, therefore (in Numb. 15:2), “When you come unto the land of your habitations.”’” And why did Canaan merit to have the land called by its name? When they heard that Israel was coming, they evacuated the place. The Holy One, said, “You evacuated the place. [Hence] the land will be called by your name, and I will give you a land as fine as your land.” And which is this? Africa. What is written above in the section on the spies (in Numb. 14:44)? “But they presumed (rt.: 'pl) to go up.” They brought darkness (rt.: 'pl) to its dwellers and they all remained in darkness (rt.: 'pl). (Ibid., cont.) “But the ark of the covenant of the Lord and Moses did not depart from the camp”: Thus they did not go up with them. Moses said, “Thus did the Holy One say (in Deut. 1:42), ‘You shall neither go up nor fight, for I am not in your midst.’ Now you have said (in Deut. 1:28) ‘Where are we going up to? Our brothers have caused our hearts to melt (with fear)….’” What is the meaning of melt (hemassu)? Our masters have said, “From here one deduces how they tithed the pomegranates.⁶yMa‘as. 1:2 (48d). Thus have our masters taught (in Ma'as. 1:2): They tithe pomegranates, when they become soft (rt.: MSS).” Moses said to them, “From the beginning you have been of two minds on the matter.” (Deut 1:22) “Then you all drew near unto me”: On the positive side (in Deut. 5:20), “and all of the heads of your tribes approached me.” But on the negative side (in Deut. 1:22), “Then you all drew near unto me and said, [‘Let us send men ahead of us to explore the land for us’]”; and it is written (in vs. 27), “And you murmured in your tents and said, ‘It is because the Lord hated us.” The Holy One says to them (in Mal. 1:2), “I have loved you!” But they say, (in Deut. 1:27), “It is because the Lord hated us.” They interpreted the verse and said, “You yourself know that He hates us. Take the case of a king of flesh and blood who has two sons. Now he also has two fields, one with irrigation and one watered by rain. Is it not that the field with irrigation will be given to whichever one the king loves, while the one watered by rain will be given to that one whom he hates? The land of Egypt has irrigation, and we were in its midst, while the land of Canaan has rain. So He brought us out from Egypt to give us the land of Canaan. Nevertheless (according to Deut. 1:41–42), “and each of you girded on his weapons of war, and you ventured to go up into the hill country. But the Lord said unto me, ‘Say to them, “Do not go up and do not fight.”’” I had intended to go up with you; but now, “Do not go up.” For you it will be a downfall. Nevertheless (according to vs. 41), “[each of] you girded,” and you all had become a single unit. (Ibid., cont.) “And you ventured to go up into the hill country”: What is the meaning of “and you ventured (rt.: hyn)?” That they were saying, “Drop by drop, the hin⁷A liquid measure equal to about a gallon and a half. will be filled.”⁸I.e., they had accumulated almost enough sin to overflow their allotted measure. One text (Deut. 1:43) says, “and you acted presumptuously”; while another text (Deut. 1:41) says, “and you ventured (rt.: HYN).” What is the meaning of “and you acted presumptuously?” That they acted presumptuously against the encampments (hanayot, rt.: HNH) of the Holy One.”⁹ I.e., they ignored the fact that the ark of the covenant had not departed out of the camp (Numb. 14:44). (Deut. 1:43-44) “To go up into the hill country. Then the Amorites [that dwelt in that hill country came out to meet you, and they pursued you as do the bees]”: What is the meaning of “bees?” Just as the bee immediately dies when it strikes someone, so also it was with you. When one of them touched you, his soul immediately departed. Just as the bee flies, so did they fly about you. In the past, when they merely heard a report of you, they died. It is so stated (in Exod. 15:14), “When the peoples hear, they tremble.” Now (in Deut. 1:44) “and they pursued you […] and crushed you.” (Deut. 1:45) “So you returned to weep before the Lord, but the Lord would not heed”: You, as it were, made strict justice as though it were brutal. (Deut. 10:11) “And the Lord said [unto me], ‘Arise, continue the journey’”: Now if I had come to execute justice with them, they would not be entering the land. Instead, “Arise, continue the journey.” Ergo (in numb. 15:2), “When you come unto the land.”

4 (Numb. 15:3) “And you shall make an offering to the Lord, a burnt offering, or a sacrifice”: The Holy One said to them, “Whoever offers Me a sacrifice in this world, does not offer it in vain.¹⁰See Sifra to Lev. 9:24 (99: Parashat Shemini Mekhilta deMiluim); Lam. R. 5:1 (1); Lev. R. 7:96; also Deut. R. 4:11. Rather [if] he offers it, it is pleasing to Me. Also in the world to come, he shall have the right to make an offering. Then I will accept it, and it shall be pleasing to Me.” It is so stated (in Mal. 3:4), “Then shall the offering of Judah and Jerusalem be pleasing to the Lord, as in the days of old and as in the former years.”

"And make for yourselves tzitzit" (Numbers 15:38): this is written (Psalms 97:11) "Light is sown for the righteous, etc" (Isaiah 42:21) "God desires [His servant's] vindication". The Holy Blessed One sowed the Torah and the commandments in order that the Jews would inherit them to life in the world to come. And God did not leave a thing in the world without giving a mitzvah about it to the Jews. Going out to plough: (Deuteronomy 22:10) "Do not plough with an ox and a donkey together". To sow: (Deuteronomy 22:9) "Do not sow your vineyard [with two different species]". To harvest: (Deuteronomy 24:19) "When you reap your harvest [and forget a sheaf, leave it in the field for the poor". Kneading: (Numbers 15:20) "The first yield of your baking, [you shall set aside] a loaf [as a gift]". Slaughter: (Deuteronomy 18:3) "And give the priest the shoulder and the cheeks". A birds' nest: sending away the mother bird. Animals and birds: (Leviticus 17:13) "And slaughter, and cover the blood with dust". Seedlings: (Leviticus 19:23) "And you shall regard its fruit as forbidden". Graves of the dead: (Deuteronomy 14:1) "Do not gash yourselves". Shaving hair: (Leviticus 19:27) "Do not round off [the side-growth of your head]". Building a house: (Deuteronomy 22:8) "And write on the doorposts". Covering oneself with a shawl: "And you shall make for yourselves tzitzit". And you shall make -- make, and not from a thing already made. That you should not go out numbered and make from them, rather, the commandment is to bring white and techelet and make. When? When there is techelet, and now we do not have anything but white, since the techelet has been lost ("nignaz", lit. stored away, like in a geniza). (Numbers 15:38) "On the corners" -- and not in the middle, but on the corner. (ibid.) "A twisted thread" -- that one needs to twist them. Rabbi Meir says: what is the difference between techelet and all other colours? Techelet resembles the firmament, and the firmament resembles the Throne of Glory, as it says (Exodus 24:10) "And they saw the God of Israel... [under His feet there was a likeness of a pavement of sapphire...]". (Numbers 15:39) "And they shall be to you for tzitzit" -- that they shall be seen. And what is the measurement [of the tzitzit]? Beit Shammai says, four fingers, and Beit Hillel says three. And how many threads? Beit Shammai says four, and Beit Hillel says three. (ibid." "And you shall see them" -- this comes to exclude nightclothes -- or, this is nothing other than an exclusion of the blind. He responded and said, (Numbers 15:40) "That you should remember" -- it gives sight and it reminds. Reminder to one who cannot see, and sight to one who can see. "And you shall see it", "it" in the masculine and not in the feminine. That if you make it so, like it is the Throne of Glory, you will see it similar to the techelet... [trans. unfinished]

"And make for yourselves tzitzit" (Numbers 15:38): this is written (Psalms 97:11) "Light is sown for the righteous, etc" (Isaiah 42:21) "God desires [His servant's] vindication". The Holy Blessed One sowed the Torah and the commandments in order that the Jews would inherit them to life in the world to come. And God did not leave a thing in the world without giving a mitzvah about it to the Jews. Going out to plough: (Deuteronomy 22:10) "Do not plough with an ox and a donkey together". To sow: (Deuteronomy 22:9) "Do not sow your vineyard [with two different species]". To harvest: (Deuteronomy 24:19) "When you reap your harvest [and forget a sheaf, leave it in the field for the poor". Kneading: (Numbers 15:20) "The first yield of your baking, [you shall set aside] a loaf [as a gift]". Slaughter: (Deuteronomy 18:3) "And give the priest the shoulder and the cheeks". A birds' nest: sending away the mother bird. Animals and birds: (Leviticus 17:13) "And slaughter, and cover the blood with dust". Seedlings: (Leviticus 19:23) "And you shall regard its fruit as forbidden". Graves of the dead: (Deuteronomy 14:1) "Do not gash yourselves". Shaving hair: (Leviticus 19:27) "Do not round off [the side-growth of your head]". Building a house: (Deuteronomy 22:8) "And write on the doorposts". Covering oneself with a shawl: "And you shall make for yourselves tzitzit". And you shall make -- make, and not from a thing already made. That you should not go out numbered and make from them, rather, the commandment is to bring white and techelet and make. When? When there is techelet, and now we do not have anything but white, since the techelet has been lost ("nignaz", lit. stored away, like in a geniza). (Numbers 15:38) "On the corners" -- and not in the middle, but on the corner. (ibid.) "A twisted thread" -- that one needs to twist them. Rabbi Meir says: what is the difference between techelet and all other colours? Techelet resembles the firmament, and the firmament resembles the Throne of Glory, as it says (Exodus 24:10) "And they saw the God of Israel... [under His feet there was a likeness of a pavement of sapphire...]". (Numbers 15:39) "And they shall be to you for tzitzit" -- that they shall be seen. And what is the measurement [of the tzitzit]? Beit Shammai says, four fingers, and Beit Hillel says three. And how many threads? Beit Shammai says four, and Beit Hillel says three. (ibid." "And you shall see them" -- this comes to exclude nightclothes -- or, this is nothing other than an exclusion of the blind. He responded and said, (Numbers 15:40) "That you should remember" -- it gives sight and it reminds. Reminder to one who cannot see, and sight to one who can see. "And you shall see it", "it" in the masculine and not in the feminine. That if you make it so, like it is the Throne of Glory, you will see it similar to the techelet... [trans. unfinished]

Another interpretation: I am giving your children a commandment concerning thread, as stated (in Numb. 15:38): THAT THEY MAKE TASSELS FOR THEMSELVES … < AND PUT ON THE TASSEL OF EACH CORNER A THREAD OF BLUE >.⁸⁴Gen. R. 43:9, in reference to the commandment of “tassels” or “fringes.”

"And make for yourselves tzitzit" (Numbers 15:38): this is written (Psalms 97:11) "Light is sown for the righteous, etc" (Isaiah 42:21) "God desires [His servant's] vindication". The Holy Blessed One sowed the Torah and the commandments in order that the Jews would inherit them to life in the world to come. And God did not leave a thing in the world without giving a mitzvah about it to the Jews. Going out to plough: (Deuteronomy 22:10) "Do not plough with an ox and a donkey together". To sow: (Deuteronomy 22:9) "Do not sow your vineyard [with two different species]". To harvest: (Deuteronomy 24:19) "When you reap your harvest [and forget a sheaf, leave it in the field for the poor". Kneading: (Numbers 15:20) "The first yield of your baking, [you shall set aside] a loaf [as a gift]". Slaughter: (Deuteronomy 18:3) "And give the priest the shoulder and the cheeks". A birds' nest: sending away the mother bird. Animals and birds: (Leviticus 17:13) "And slaughter, and cover the blood with dust". Seedlings: (Leviticus 19:23) "And you shall regard its fruit as forbidden". Graves of the dead: (Deuteronomy 14:1) "Do not gash yourselves". Shaving hair: (Leviticus 19:27) "Do not round off [the side-growth of your head]". Building a house: (Deuteronomy 22:8) "And write on the doorposts". Covering oneself with a shawl: "And you shall make for yourselves tzitzit". And you shall make -- make, and not from a thing already made. That you should not go out numbered and make from them, rather, the commandment is to bring white and techelet and make. When? When there is techelet, and now we do not have anything but white, since the techelet has been lost ("nignaz", lit. stored away, like in a geniza). (Numbers 15:38) "On the corners" -- and not in the middle, but on the corner. (ibid.) "A twisted thread" -- that one needs to twist them. Rabbi Meir says: what is the difference between techelet and all other colours? Techelet resembles the firmament, and the firmament resembles the Throne of Glory, as it says (Exodus 24:10) "And they saw the God of Israel... [under His feet there was a likeness of a pavement of sapphire...]". (Numbers 15:39) "And they shall be to you for tzitzit" -- that they shall be seen. And what is the measurement [of the tzitzit]? Beit Shammai says, four fingers, and Beit Hillel says three. And how many threads? Beit Shammai says four, and Beit Hillel says three. (ibid." "And you shall see them" -- this comes to exclude nightclothes -- or, this is nothing other than an exclusion of the blind. He responded and said, (Numbers 15:40) "That you should remember" -- it gives sight and it reminds. Reminder to one who cannot see, and sight to one who can see. "And you shall see it", "it" in the masculine and not in the feminine. That if you make it so, like it is the Throne of Glory, you will see it similar to the techelet... [trans. unfinished]

"And make for yourselves tzitzit" (Numbers 15:38): this is written (Psalms 97:11) "Light is sown for the righteous, etc" (Isaiah 42:21) "God desires [His servant's] vindication". The Holy Blessed One sowed the Torah and the commandments in order that the Jews would inherit them to life in the world to come. And God did not leave a thing in the world without giving a mitzvah about it to the Jews. Going out to plough: (Deuteronomy 22:10) "Do not plough with an ox and a donkey together". To sow: (Deuteronomy 22:9) "Do not sow your vineyard [with two different species]". To harvest: (Deuteronomy 24:19) "When you reap your harvest [and forget a sheaf, leave it in the field for the poor". Kneading: (Numbers 15:20) "The first yield of your baking, [you shall set aside] a loaf [as a gift]". Slaughter: (Deuteronomy 18:3) "And give the priest the shoulder and the cheeks". A birds' nest: sending away the mother bird. Animals and birds: (Leviticus 17:13) "And slaughter, and cover the blood with dust". Seedlings: (Leviticus 19:23) "And you shall regard its fruit as forbidden". Graves of the dead: (Deuteronomy 14:1) "Do not gash yourselves". Shaving hair: (Leviticus 19:27) "Do not round off [the side-growth of your head]". Building a house: (Deuteronomy 22:8) "And write on the doorposts". Covering oneself with a shawl: "And you shall make for yourselves tzitzit". And you shall make -- make, and not from a thing already made. That you should not go out numbered and make from them, rather, the commandment is to bring white and techelet and make. When? When there is techelet, and now we do not have anything but white, since the techelet has been lost ("nignaz", lit. stored away, like in a geniza). (Numbers 15:38) "On the corners" -- and not in the middle, but on the corner. (ibid.) "A twisted thread" -- that one needs to twist them. Rabbi Meir says: what is the difference between techelet and all other colours? Techelet resembles the firmament, and the firmament resembles the Throne of Glory, as it says (Exodus 24:10) "And they saw the God of Israel... [under His feet there was a likeness of a pavement of sapphire...]". (Numbers 15:39) "And they shall be to you for tzitzit" -- that they shall be seen. And what is the measurement [of the tzitzit]? Beit Shammai says, four fingers, and Beit Hillel says three. And how many threads? Beit Shammai says four, and Beit Hillel says three. (ibid." "And you shall see them" -- this comes to exclude nightclothes -- or, this is nothing other than an exclusion of the blind. He responded and said, (Numbers 15:40) "That you should remember" -- it gives sight and it reminds. Reminder to one who cannot see, and sight to one who can see. "And you shall see it", "it" in the masculine and not in the feminine. That if you make it so, like it is the Throne of Glory, you will see it similar to the techelet... [trans. unfinished]

(6) EXCERPT......(B-Midbar 15;40) "So that you will remember and do all my mitzvot." This is comparable to one who was thrown into the sea. The captain extended a rope to him and said: 'Catch this rope in your hand and don't let it go, for if you let it go, you will have no life.' Even so, the Holy One (blessed be He) said to Israel: The whole time that you cleave to the mitzvot - (Dvarim 4:4) "And you who cleave to Ha-shem your God, you are all living today."  And similarly it says (Mishlei 4:13): "Hold tight to tradition/musar, don't let it alone, keep it safe, for it is your life."...

(6) EXCERPT......(B-Midbar 15;40) "So that you will remember and do all my mitzvot." This is comparable to one who was thrown into the sea. The captain extended a rope to him and said: 'Catch this rope in your hand and don't let it go, for if you let it go, you will have no life.' Even so, the Holy One (blessed be He) said to Israel: The whole time that you cleave to the mitzvot - (Dvarim 4:4) "And you who cleave to Ha-shem your God, you are all living today."  And similarly it says (Mishlei 4:13): "Hold tight to tradition/musar, don't let it alone, keep it safe, for it is your life."...

3 (Numb. 16:1) “Now Korah […] took”: What is written above the matter (in Numb. 15:38)? “Speak unto the Children of Israel and tell them to make tassels (zizit) for themselves.’” Korah quickly said to Moses, “In the case of a prayer shawl (tallit) which is all blue, what is the rule about it being exempt from [having] the tassel?” Moses said to him, “[Such a prayer shawl] is required to have the tassels.” Korah said to him, “Would not a prayer shawl which is all blue exempt itself, when four [blue] threads exempt it? In the case of a house which is full of [scriptural] books, what is the rule about it being exempt it from [having] the mezuzah (which contains only two passages of scripture)?” [Moses] said to him, “[Such a house] is required to have the mezuzah.” [Korah] said to him, “Since the whole Torah has two hundred and seventy-five parashiot in it³Cf. yShab. 16:1 (15c); Soferim 16:10; M. Pss. 22:19, according to which there are 175 parashiot in the Torah where an expression of speaking, saying, or commanding occurs. See also Alfa Beta deRabbi ‘Aqiva, longer recension, Tsade (Eisenstein, p. 421). and they do not exempt the house [from having the mezuzah], would the one parasha which is in the mezuzah exempt the house?” [He also] said to him, “These are things about which you have not been commanded. Rather you are inventing them [by taking them] out of your own heart.” Here is what is written (in Numb. 16:1), “Now Korah […] took.” (Numb. 16:1) “Now Korah […] took”: Now “took (rt.: lqh)” can only be a word of discord, in that his heart carried him away (rt.: lqh). Thus is [the word] used (in Job 15:12), “How your heart has carried you away (rt.: lqh) […].” This explains what Moses said to them (in Numb. 16:9), “Is it too small a thing for you that the God of Israel has separated [you from the congregation to draw you near unto Himself, to perform the service of the Lord's tabernacle …]?” The sages have said, “Korah was a great sage and was one of the bearers of the ark, as stated (in Numb. 7:9), ‘But to the children of Kohath He gave no [wagons], because they had the service of the holy objects, which they carried on their shoulders.’” Now Korah was the son of Izhar, [who was] the son of Kohath. When Moses said (in Numb. 15:38), “And put on the tassel of each corner a thread of blue,” what did Korah do? He immediately ordered them to make two hundred and fifty blue shawls for those two hundred and fifty heads of sanhedraot who rose up against Moses to wrap themselves in, just as it is stated (in Numb. 16:2), “And they rose up against Moses, together with two hundred and fifty men from the children of Israel, princes of the congregation, chosen in the assembly.” Korah arose and made them a banquet at which they all wrapped themselves in blue prayer shawls. [When] Aaron's sons came to receive their dues, [namely the] breast and right thigh,⁴I.e., the priestly share of the animals slaughtered for the feast. See Lev.7:31-32. they arose against them and said to them, “Who commanded you to receive such? Was it not Moses? [If so,] we shall not give you anything, as the Holy One, blessed be He, has not commanded it.” They came and informed Moses. He went to placate⁵Rt.: PYS. See the Gk.: peithein, peisai in the aroist. them. They immediately confronted him, as stated (ibid.), “And they rose up against Moses.” And who were they? Elizur ben Shedeur and his companions (the princes), the men (according to Numb. 1:17) “who were mentioned by name.” Although the text has not publicized⁶From PRSM. Cf. Gk: parresiazesthai. their [names], it has given clues⁷Gk.: semeia. to their [identity], so that you [can] identify them from the [various] verses. A parable: To what is the matter comparable? To a scion of good parentage who stole articles from the bathhouse. The owner of what was stolen did not want to publish his [name. Rather,] he began to give clues about his [identity]. When they said to him, “Who stole your articles,” he said, “A scion of good parentage, a tall person with beautiful teeth and black hair.” After he had given his clues, they knew who he was. So also here where the text has concealed them and not specified their names, it comes and gives clues to their [identity]. You know who they are. It is stated elsewhere (in Numb. 1:16-17), “These were elected by the congregation, princes of their ancestral tribes, heads of thousands within Israel. So Moses and Aaron took these men who were mentioned by name.” Now here it is written (in Numb. 16:2-3), “princes of the congregation, elected by the assembly, men of renown. They gathered together against Moses and Aaron.”

5 R. Joshua of Sikhnin said in the name of R. Levi, “There are four things that the evil drive would refute [as irrational], and for each of them is written [the word,] huqqah (i.e., an unquestioned statute).⁴⁷Although Huqqah is normally translated simply as “statute,” the word more fully denotes a command that demands implicit and unquestioned obedience. Huqqah is therefore translated “unquestioned statute” throughout this section. Now these concern the following: (1) the nakedness of a brother's wife, (2) diverse kinds, (3) the scapegoat, and (4) the red heifer.”⁴⁸PR 14:12; see Yoma 67b. In regard to the nakedness of a brother's wife, it is written (in Lev. 18:16), “[You shall not uncover] the nakedness of your brother's wife”; [yet if the brother dies] without children [it is written] (in Deut. 25:5), “her brother-in-law shall have sexual intercourse with her [and take her for a wife].” And it is written about the sexual prohibitions (in Lev. 18:5), “And you shall keep [all] My unquestioned statutes [...].” In regard to diverse kinds, it is written (in Deut. 22:11), “You shall not wear interwoven stuff, [wool and flax together]”; yet a linen cloak⁴⁹Gk.: sindon. with [wool] tassels is permitted.⁵⁰See Numb. 15:37-38. And for [this commandment also] it is written, [that it is] an unquestioned statute. [Thus it is written (in Lev. 19:19),] “You shall keep My unquestioned statute. [You shall not mate your cattle with a different kind…, nor shall you wear a garment with diverse kinds of interwoven stuff].” In regard to the scapegoat, it is written (in Lev. 16:26), “And the one who sets the azazel-goat free shall wash his clothes”; yet it is [the goat] itself that atones for others. And for [this commandment also] it is written (in Lev. 16:34), “And this shall be to you an unquestioned statute forever.” In regard to the red heifer, where is it shown? Since we are taught (in Parah 4:4), “All engaged with the [rite of the red] heifer from beginning to end render [their] garments unclean”; yet it is [the heifer] itself that purifies garments. And for [this commandment also] it is written, [that it is] an unquestioned statute. Thus it is written (in Numb. 19:2), “This is an unquestioned statute of the Torah.”

33 Another interpretation of (Numb. 21:17), "Then Israel sang": This is one of the three things that Moses said before the Holy One, blessed be He, and He said [back] to him, "You have taught me." He said in front of Him, "Master of the Universe, from where does Israel know what they did (was wrong)? Did they not grow up in Egypt? And all of Egypt are idolaters. And when You gave the Torah, You did not give it to them, and they were also not standing there, as it is stated (Exod. 20:18), 'And the people stood from afar.' And You only gave it to me, as it is stated (Exod. 24:1), 'And He said to Moses, "Ascend to the Lord.'" And when You gave the statements (Ten Commandments), You did not give [them] to them. You did not say, 'I am the Lord, your (plural) God'; but rather I am the Lord, your (singular) God. [Hence] You said it to me. Did I sin?" The Holy One, blessed be He, said to him, "By your life, you have spoken well. You have taught Me! From now on, I will say the expression, 'I am the Lord, your (plural) God.'" The second one is when the Holy One, blessed be He, said ( in Numb. 34:7), "visiting the iniquity of the parents upon the children": Moses said, "Master of the Universe, how many evildoers begat righteous ones; should they be removed by the iniquities of their parents? Terach was an idol-maker, but his son, Abraham, was righteous; so too Hezekiah was righteous, but Ahaz, his father was an evildoer; Josiah was righteous, but Amon, his father, was an evildoer. Is this proper, that the righteous be struck for the iniquities of their parents?" The Holy One, blessed be He, said to him, "Behold, you have taught Me! By your life, I will nullify My words and preserve your words, as it is stated (Deut. 24:15), ‘The parents shall not die for the children, and the children shall not die for the parents'; and it is by your life that I shall write [these things] in your name, as it is stated (II Kings 14:6), 'as it is written in the Torah of Moses, which God commanded ....'" The third one is when the Holy One, blessed be He, said to him, "Make war on Sichon; even if he does not want to engage with you, wage war with him, as stated (Deut. 2:24), 'Get up, go and cross the Arnon .'" But Moses did not do like this. Rather what is written above? "And I sent messengers" (Deut. 2:26). The Holy One, blessed be He, said to him, "By your life, I will nullify My words and preserve your words, as it is stated (Deut. 20:11), 'When you approach a town to attack it, you shall offer it terms of peace.'" Once Sichon did not accept, the Holy One, blessed be He, felled him in front of them, as it is stated (Deut. 20:33), "and we smote him." And not only that, but even [with] those that were hiding themselves in the caves to kill [the Israelites], the Holy One, blessed be He, signaled to the mountain and it crushed them, as it is stated (Ps. 74:13-14), "who smashed the heads of the monsters in the waters. It was You who crushed the heads of Leviathan." A common proverb says [that] if you gave bread to an infant, let his mother know. The Holy One, blessed be He, said, "From where will Israel know the favor I did for them?" What did He do? He distanced the mountains from each other and the streams swept down [the corpses], as it is stated (Numb 21:17), "And the streams poured." And the Israelites passed by and sang song - "then Israel sang" (Numb. 21:17). Israel said, "It is for You to do miracles for us, but it is for us to bless and laud Your name" - "Salvation is to the Lord; upon Your people is Your blessing, Selah" (Ps. 3:9). Upon the waters was it decreed against Moses, so he was not mentioned in the song. Moses said, "Master of the Universe, "I am dying because of them. You gave them the Torah from the wilderness, as it is stated, (Numb. 21:18), 'and from the wilderness, Matanah (which is also the word for gift).' And they possessed (nachalu) it from my hands, as it is stated (Numb. 21:19), 'And from Matanah, Nachliel.'" And from when they possessed it, You decreed death upon me, as it is stated (Numb. 21:19), "and from Nachliel, Bamot" - and from possession comes death (menachal, ba mot). "And from Bamot, Haggai in the field of Moav" (Numb. 21:20), as it is stated (Deut. 34:6), "And He buried him in the valley in the land of Moav." Job said, "He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands" (Job 34:19).

(Numb. 15:3:) AND YOU SHALL MAKE AN OFFERING TO THE LORD, A BURNT OFFERING, OR A SACRIFICE…. The Holy One said to them: Whoever offers me a sacrifice in this world, does not offer it in vain.⁵³Numb. R. 17:4; see Sifra to Lev. 9:24 (99: Parashat Shemini Mekhilta deMiluim); Lam. R. 5:1 (1); Lev. R. 7:96; also Deut. R. 4:11. Rather [if] he offers it, it is pleasing to me. Also in the world to come, he shall have the right to make an offering. Then I will accept it, and it shall be pleasing to me. It is so stated (in Mal. 3:4): THEN SHALL THE OFFERING OF JUDAH AND JERUSALEM BE PLEASING TO THE LORD, AS IN THE DAYS OF OLD AND AS IN THE FORMER YEARS.

(Numb. 4:18:) “Do not cut off.” Let our master instruct us: In the case of one who commits a transgression punishable with excision according to the Torah, how do they receive pardon [and] become freed from their excision?¹¹⁹See Numb. R. 5:4. Thus have our masters taught (in Mak. 3:15): All who are liable to excision, when they have been scourged, are exempt from their excision, as stated (in Deut. 25:2-3), “then the judge shall have him lie down…. He may give him forty lashes but no more…; then your brother would be degraded.” When he has been scourged, then he is [again] your brother. And why forty lashes? It is simply that, because this adam was forty days in creation¹²⁰The Rabbis believed that the fetus takes forty days to develop into a human shape. See Nid. 3:7; Ber. 60a; Men. 99b; also Philo, Quaestiones, Gen. 1:25. and transgressed against the Torah, which was forty days in the giving, he will be given forty lashes and be exempt from his punishment (i.e., from excision). And so you find in the case of the first Adam. When he was commanded and told (in Gen. 2:17), “But from the tree of the knowledge of good and evil you shall not eat …,” he incurred the sentence of death; and the world was scourged with forty punishments: ten for Adam, ten for Eve, ten for the serpent, ten for the land. Therefore, when a person commits one of the transgressions [punishable by death], he is scourged with forty lashes. And so you find with each and every thing that the Holy One, blessed be He, commanded Moses, [there were] warnings and punishments. It is written concerning the Sabbath (Exod. 20:8), “Remember the Sabbath day,” as a warning; and as a punishment (there is Exod. 31:14), “whoever profanes it shall surely be put to death.” They came to the desert and (according to Numb. 15:32) found one gathering [wood on the Sabbath], but Moses did not know by what death he should be killed. However, (according to Lev. 24:12) “They left him in custody [because it was not clear what should be done to him.]” The Holy One, blessed be He, said (in vs. 35), “The person shall surely be put to death; [all the congregation] shall stone him with stones.” Immediately Moses rose in prayer and said, “Sovereign of the world, if a man should so sin, should he [really] be stoned? Behold, they would be destroyed. Make an [other] arrangement for them.” He said to him, “Let them be scourged with forty lashes, and they will be exempt from excision.” Similarly when the children of Aaron died, the tribe of Kohath saw them. They began yelling to Moses, saying, “Are we to die like that?” The Holy One, blessed be He, said to Moses, “Just as I have made an [alternate] arrangement for Aaron, as stated (in 16:3), ‘In this way shall Aaron come [into the sanctuary]…’; so also for the Kohathite families I am making a similar arrangement, lest they die, as stated (Numb. 4:19), ‘Do this for them (i.e., for the Kohathites) that they may live and not die….’” Where is it shown? From what they read on the matter (in Numb. 4:18), “Do not cut off….”

“You gates, lift your heads…” (Tehillim 24:7/9) You find that at the time when Shlomo built the Holy temple he wanted to bring the ark into the Holy of Holies, but the gate was too small. It was five cubits long and two and a half cubits wide, while the ark was one and a half cubits long, one and a half wide and one and a half tall. Can’t one and a half cubits fit into two and a half?! Rather, at that moment the gates cleaved to one another. Shlomo said twenty four songs of joy and was not answered, he said ‘you gates lift up your heads’ and was not answered. He tried again and said “You] gates, lift your heads…so that the King of Glory may enter. Who is this King of Glory?” (Tehillim 24:7-8) He was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) immediately the gates lifted up their heads, the ark entered and fire descended from heaven. Why did Shlomo suffer all of this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13) Since all of Israel saw this, they immediately said ‘it is certain that the Holy One has given atonement for that sin of David.’ Immediately their expression turned black like the bottom of a pot and they were ashamed. This is what is written “Grant me a sign for good, and let my enemies see [it] and be ashamed, for You, O Lord, have helped me and comforted me.” (Tehillim 86:17) ‘Helped me’ in this world and ‘comforted me’ in the world to come.

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

This is what God said to Israel: My children what do I seek from you? I seek no more than that you love one another, and honor one another, and that you have awe for one another

(Numb. 15:1–2:) NOW THE LORD SPOKE <UNTO MOSES, SAYING>: SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS. Let our master instruct us: How many things is a father obligated to do for a son?⁶⁶Tanh., Numb. 4:14; Numb. R. 17:1. [Thus have our masters taught:] A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him according to the redemption of the first-born, to teach him commandments, and to take a wife for him.⁶⁷See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One. Just as a <human> father is obligated to his son, so does the Holy One do for Israel. The <human> father is obligated to circumcise his son. Similarly the Holy One circumcised Israel at the hands of Joshua (according to Josh. 5:2): AND AGAIN CIRCUMCISE [THE CHILDREN OF] ISRAEL A SECOND TIME. The father is obligated to redeem his son. Similarly the Holy One did so for Israel. He redeemed them, as stated (in I Chron. 17:21): {AND} WHO IS LIKE YOUR PEOPLE ISRAEL, A UNIQUE NATION ON EARTH, [WHOM GOD WENT TO REDEEM AS A PEOPLE FOR HIMSELF]. <The father is obligated> to teach him Torah, {The Holy One taught Torah to Israel.} as stated (in Deut. 11:19): AND YOU SHALL TEACH THEM TO YOUR CHILDREN BY TALKING ABOUT THEM. [And the Holy One taught Torah to Israel, as stated] (in Is. 48:17): I AM THE LORD YOUR GOD, TEACHING YOU FOR YOUR OWN GOOD. <The father is obligated> to teach him commandments. The Holy One taught the commandments to Israel (in Lev. 27:34): THESE ARE THE COMMANDMENTS WHICH THE LORD COMMANDED <MOSES>. <Regarding marriage,> the Holy One said to Israel (in Gen. 1:28): BE FRUITFUL AND MULTIPLY. Moreover, just as the father wills his property to his son, and <as> his son also is obligated to offer him a gift⁶⁸Gk.: doron.; so also did the Holy One say to Israel (in Numb. 15:2–3): WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS [….] YOU SHALL MAKE⁶⁹Instead of YOU SHALL MAKE most translations render these words: AND WOULD MAKE, or the equivalent. The passage is understood somewhat differently here to fit the context of the midrash. {A WHOLE BURNT OFFERING} [A BURNT OFFERING] TO THE LORD […,] <TO MAKE> A PLEASING ODOR <TO THE LORD>…. ⁷⁰The text at the end of this section is greatly expanded in the parallels of Tanh., Numb. 4:14; Numb. R. 17:1; and in Buber’s “Spanish” manuscript (described on p. 150 of his “Mavo”).

(Numb. 15:1–2:) NOW THE LORD SPOKE <UNTO MOSES, SAYING>: SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS. Let our master instruct us: How many things is a father obligated to do for a son?⁶⁶Tanh., Numb. 4:14; Numb. R. 17:1. [Thus have our masters taught:] A father is obligated to do five things for a son: to circumcise him, to teach him Torah, to redeem him according to the redemption of the first-born, to teach him commandments, and to take a wife for him.⁶⁷See TQid. 1:11; yQid. 1:7 (61a); Qid. 29a; Mekhilta deRabbi Ishmael, Pisha, 18 (on Exod. 13:13); Eccl. R. 9:9:1. The father is the Holy One. Just as a <human> father is obligated to his son, so does the Holy One do for Israel. The <human> father is obligated to circumcise his son. Similarly the Holy One circumcised Israel at the hands of Joshua (according to Josh. 5:2): AND AGAIN CIRCUMCISE [THE CHILDREN OF] ISRAEL A SECOND TIME. The father is obligated to redeem his son. Similarly the Holy One did so for Israel. He redeemed them, as stated (in I Chron. 17:21): {AND} WHO IS LIKE YOUR PEOPLE ISRAEL, A UNIQUE NATION ON EARTH, [WHOM GOD WENT TO REDEEM AS A PEOPLE FOR HIMSELF]. <The father is obligated> to teach him Torah, {The Holy One taught Torah to Israel.} as stated (in Deut. 11:19): AND YOU SHALL TEACH THEM TO YOUR CHILDREN BY TALKING ABOUT THEM. [And the Holy One taught Torah to Israel, as stated] (in Is. 48:17): I AM THE LORD YOUR GOD, TEACHING YOU FOR YOUR OWN GOOD. <The father is obligated> to teach him commandments. The Holy One taught the commandments to Israel (in Lev. 27:34): THESE ARE THE COMMANDMENTS WHICH THE LORD COMMANDED <MOSES>. <Regarding marriage,> the Holy One said to Israel (in Gen. 1:28): BE FRUITFUL AND MULTIPLY. Moreover, just as the father wills his property to his son, and <as> his son also is obligated to offer him a gift⁶⁸Gk.: doron.; so also did the Holy One say to Israel (in Numb. 15:2–3): WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS [….] YOU SHALL MAKE⁶⁹Instead of YOU SHALL MAKE most translations render these words: AND WOULD MAKE, or the equivalent. The passage is understood somewhat differently here to fit the context of the midrash. {A WHOLE BURNT OFFERING} [A BURNT OFFERING] TO THE LORD […,] <TO MAKE> A PLEASING ODOR <TO THE LORD>…. ⁷⁰The text at the end of this section is greatly expanded in the parallels of Tanh., Numb. 4:14; Numb. R. 17:1; and in Buber’s “Spanish” manuscript (described on p. 150 of his “Mavo”).

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>. But did you not have elders before?¹⁰¹Tanh. Numb. 3:16 cont.; Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9): THEN THERE WENT UP MOSES … AND THE SEVENTY ELDERS OF ISRAEL; and this parashah (with Numb. 11:16) comes after that. So where were the<se earlier> elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1): NOW THE PEOPLE WERE AS MURMURERS […. THEN THE FIRE OF THE LORD BURNED AGAINST THEM], they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11): THEY BEHELD GOD, AND THEY ATE AND DRANK. Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while <holding> a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, he therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.): BUT HE (the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From this you may infer that they deserved to have a hand raised <against them>. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4): THEN THE RABBLE WHICH WAS IN THEIR MIDST <BECAME FILLED WITH LUST>. Who were THE RABBLE (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba <differed>. One said: These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38): AND A MIXED MULTITUDE <WENT UP WITH THEM>…. But the other said: RABBLE can only be a sanhedrin, since it is stated (in Numb. 11:16:) GATHER ME [SEVENTY PEOPLE] <FROM THE ELDERS OF ISRAEL>. What <else> is written there (in vs. 1)? THEN THE FIRE OF THE LORD BURNED AGAINST THEM AND CONSUMED THEM IN THE OUTSKIRTS (qetseh) OF THE CAMP, <i.e.,> among the officers (qetsinim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18): AND FIRE BROKE OUT IN THEIR COMPANY ('edah), since COMPANY ('edah) can only be a sanhedrin as stated (in Numb. 15:24): AND IT SHALL COME TO PASS THAT IF IT WAS DONE <BY MISTAKE> AWAY FROM THE EYES OF THE CONGREGATION ('edah)….¹⁰²I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13): AND IF THE WHOLE CONGREGATION ('edah) OF ISRAEL¹⁰³This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. SHOULD ERR? Then they wept again and demanded meat. Now if you should say: What they wanted was flesh (not manna), did it not come about that the manna became whatever they wanted inside of their mouths. Thus it is stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. Again in case you should say that they did not have oxen and cattle in the desert, he caused to be written (in Exod. 12:38): AND A MIXED MULTITUDE WENT UP WITH THEM WITH FLOCKS AND HERDS. And in case you should say they ate them in the desert, is it not written (in Numb. 32:1): NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD MUCH LIVESTOCK? From here R. Simeon said: It was not flesh for which they lusted, since it says so (in Ps. 78:27): AND HE RAINED DOWN MEAT (she'er) UPON THEM LIKE DUST. Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6): NONE OF YOU SHALL APPROACH ANY CLOSE (she'er) RELATION TO HIM. Ergo, it <really> says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10): NOW MOSES HEARD THE PEOPLE WEEPING FOR THEIR FAMILIES.¹⁰⁴See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such <relations> (ibid. cont.:) THE LORD WAS VERY ANGRY…. At that time Moses said to the Holy One (in vs. 11): WHY HAVE YOU MISTREATED YOUR SERVANT …? In the past there was one with me who would bear the burden of Israel, but now I am alone. Thus it is written (in vs. 14—15): I AM NOT ABLE TO BEAR <ALL THIS PEOPLE ALONE … SO IF YOU ARE DEALING LIKE THIS WITH ME…. At that time the Holy One said to him: Appoint other elders instead of those elders. [It is so stated] (in vs. 16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL>.

And he shall wave the sheaf before the Lord. How did he wave it? R. Hama b.Ukba in the name of R.Joshua b. Hanania said: He moved it forward and backward, upward and downward; forward and backward to symbolize that the act was in honor of Him to whom the whole world belongs; upward and downward to symbols that the act was in honor of Him to whom belong the regions on high and the regions below. R. Simon son of R. Joshua said: The movements forward and backward were to counteract the effects of injurious winds; and the movements upward and downwards were to counteract the effect of injurious dews.

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

(Numb. 15:37–38:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND TELL THEM TO MAKE TASSELS FOR THEMSELVES. This text is related (to Ps. 97:11): LIGHT IS SOWN FOR THE RIGHTEOUS, AND GLADNESS FOR THOSE WITH AN UPRIGHT HEART.⁷⁶Tanh., Numb. 4:15, cont.; Numb. R. 17:5. It also says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH. The Holy One sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which he did not give Israel a commandment. Did <an Israelite> go out to plow? <There is> (Deut. 22:10): YOU SHALL NOT PLOW WITH AN OX AND AN ASS TOGETHER. To sow? <There is> (Deut. 22:9): YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. To reap? <There is> (Deut. 24:19): WHEN YOU REAP YOUR HARVEST IN YOUR FIELD <AND HAVE FORGOTTEN A SHEAF IN THE FIELD, YOU SHALL NOT RETURN TO TAKE IT;> [….] Did <an Israelite> knead? <There is> (Numb. 15:20): OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Did <an Israelite> butcher? <There is> (Deut. 18:3): THAT ONE SHALL GIVE THE PRIEST THE SHOULDER, THE TWO CHEEKS, AND THE STOMACH. With respect to a bird's nest, the driving away of the mother bird, <there is Deut. 22:6–7>. Concerning animals and fowl, <there is> (Lev. 17:13): HE SHALL POUR OUT ITS BLOOD AND COVER IT WITH DUST. Did he plant? (Lev. 19:23:) <MOREOVER, WHEN YOU COME INTO THE LAND> [AND PLANT ANY TREE FOR FOOD,] YOU SHALL COUNT <ITS FRUIT> AS FORBIDDEN <….> Did he bury the dead? (Deut. 14:1:) YOU SHALL NOT CUT YOURSELVES. Did one shave hair? (Lev. 19:27:) YOU SHALL NOT ROUND OFF THE SIDEBURNS ON YOUR HEAD. Did he build a house? (Deut. 22:8:) <WHEN YOU BUILD A NEW HOUSE,> YOU SHALL MAKE A PARAPET <FOR YOUR ROOF>. (Also Deut. 6:9:) AND YOU SHALL WRITE THEM UPON THE DOORPOSTS (mezuzot) OF YOUR HOUSE <AND ON YOUR GATES. Did he wrap himself in a cloak (tallit)? (Numb. 15:38:) THAT THEY MAKE TASSELS FOR THEMSELVES.

[(Numb. 4:18:) DO NOT CUT OFF.] Let our master instruct us: In the case of one who commits a transgression punishable with excision according to the Torah, how do they receive pardon <and> become freed from their excision?¹⁴³Tanh., Numb. 1:23; see Numb. R. 5:4. Thus have our masters taught (in Mak. 3:15): ALL WHO ARE LIABLE TO EXCISION, WHEN THEY HAVE BEEN SCOURGED, ARE EXEMPT FROM THEIR EXCISION, AS STATED (in Deut. 25:2-3): THEN THE JUDGE SHALL HAVE HIM LIE DOWN…. HE MAY GIVE HIM FORTY LASHES BUT NO MORE…; THEN YOUR BROTHER WOULD BE DEGRADED. WHEN HE HAS BEEN SCOURGED, THEN HE IS <AGAIN> YOUR BROTHER. And why forty lashes? It is simply that, because this adam was forty days in creation¹⁴⁴The Rabbis believed that the fetus takes forty days to develop into a human shape. See Nid. 3:7; Ber. 60a; Men. 99b; also Philo, Quaestiones, Gen. 1:25. and transgressed against the Torah, which was forty days in the giving, he will be given forty lashes and be exempt from his punishment (i.e., from excision). And so you find in the case of the first Adam. When he was commanded and told (in Gen. 2:17): BUT FROM THE TREE OF THE KNOWLEDGE [OF GOOD AND EVIL YOU SHALL NOT EAT …], he incurred the sentence of death; and the world was scourged with forty punishments: ten for Adam, ten for Eve, ten for the serpent, ten for the land. Therefore, when a person commits one of the transgressions <punishable by death>, he is scourged with forty lashes. And so you find with each and every thing that the Holy One commanded Moses, < there were> warnings and punishments. It is written concerning the Sabbath (Exod. 20:8): REMEMBER THE SABBATH DAY, as a warning; and as a punishment (there is Exod. 31:14): WHOEVER PROFANES IT SHALL SURELY BE PUT TO DEATH. They came to the desert and (according to Numb. 15:32) found one gathering <wood on the Sabbath>, but Moses did not know by what death he should be killed. However, {(according to Lev. 24:12) THEY LEFT HIM IN CUSTODY <WHILE WAITING> FOR A CLARIFICATION TO THEM FROM THE MOUTH OF THE LORD.} [(according to Numb. 15:34) AND THEY LEFT HIM IN CUSTODY <BECAUSE IT WAS NOT CLEAR WHAT SHOULD BE DONE TO HIM.>] The Holy One said (in vs. 35): THE PERSON SHALL SURELY BE PUT TO DEATH; <ALL THE CONGREGATION> SHALL STONE HIM WITH STONES <OUTSIDE OF THE CAMP>. Immediately Moses rose in prayer and said: Sovereign of the World, if someone from Israel should so sin, should he <really> be stoned? Behold, <Israel> would be destroyed. Make <another> arrangement for them. He said to him: Let them be scourged with forty lashes, and they will be exempt from excision. Similarly when the children of Aaron died, the tribe of Kohath saw them. They began yelling at Moses, saying: Are we to die like that? The Holy One said to Moses: Just as I have made an <alternate> arrangement for Aaron, as stated (in 16:3): <ONLY> IN THIS WAY SHALL AARON COME <INTO THE SANCTUARY>: …; so also for the Kohathite families I am making a similar arrangement, lest they die when they come unto the Holy of Holies. (Numb. 4:19): DO THIS FOR THEM (i.e., for the Kohathites) THAT THEY MAY LIVE AND NOT DIE…. Where is it shown? From what they read on the matter (in Numb. 4:18): DO NOT CUT OFF THE TRIBE OF THE KOHATHITE FAMILIES <FROM THE LEVITES>.

(Numb. 15:37–38:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND TELL THEM TO MAKE TASSELS FOR THEMSELVES. This text is related (to Ps. 97:11): LIGHT IS SOWN FOR THE RIGHTEOUS, AND GLADNESS FOR THOSE WITH AN UPRIGHT HEART.⁷⁶Tanh., Numb. 4:15, cont.; Numb. R. 17:5. It also says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH. The Holy One sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which he did not give Israel a commandment. Did <an Israelite> go out to plow? <There is> (Deut. 22:10): YOU SHALL NOT PLOW WITH AN OX AND AN ASS TOGETHER. To sow? <There is> (Deut. 22:9): YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. To reap? <There is> (Deut. 24:19): WHEN YOU REAP YOUR HARVEST IN YOUR FIELD <AND HAVE FORGOTTEN A SHEAF IN THE FIELD, YOU SHALL NOT RETURN TO TAKE IT;> [….] Did <an Israelite> knead? <There is> (Numb. 15:20): OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Did <an Israelite> butcher? <There is> (Deut. 18:3): THAT ONE SHALL GIVE THE PRIEST THE SHOULDER, THE TWO CHEEKS, AND THE STOMACH. With respect to a bird's nest, the driving away of the mother bird, <there is Deut. 22:6–7>. Concerning animals and fowl, <there is> (Lev. 17:13): HE SHALL POUR OUT ITS BLOOD AND COVER IT WITH DUST. Did he plant? (Lev. 19:23:) <MOREOVER, WHEN YOU COME INTO THE LAND> [AND PLANT ANY TREE FOR FOOD,] YOU SHALL COUNT <ITS FRUIT> AS FORBIDDEN <….> Did he bury the dead? (Deut. 14:1:) YOU SHALL NOT CUT YOURSELVES. Did one shave hair? (Lev. 19:27:) YOU SHALL NOT ROUND OFF THE SIDEBURNS ON YOUR HEAD. Did he build a house? (Deut. 22:8:) <WHEN YOU BUILD A NEW HOUSE,> YOU SHALL MAKE A PARAPET <FOR YOUR ROOF>. (Also Deut. 6:9:) AND YOU SHALL WRITE THEM UPON THE DOORPOSTS (mezuzot) OF YOUR HOUSE <AND ON YOUR GATES. Did he wrap himself in a cloak (tallit)? (Numb. 15:38:) THAT THEY MAKE TASSELS FOR THEMSELVES.

(Numb. 15:37–38:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND TELL THEM TO MAKE TASSELS FOR THEMSELVES. This text is related (to Ps. 97:11): LIGHT IS SOWN FOR THE RIGHTEOUS, AND GLADNESS FOR THOSE WITH AN UPRIGHT HEART.⁷⁶Tanh., Numb. 4:15, cont.; Numb. R. 17:5. It also says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH. The Holy One sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which he did not give Israel a commandment. Did <an Israelite> go out to plow? <There is> (Deut. 22:10): YOU SHALL NOT PLOW WITH AN OX AND AN ASS TOGETHER. To sow? <There is> (Deut. 22:9): YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. To reap? <There is> (Deut. 24:19): WHEN YOU REAP YOUR HARVEST IN YOUR FIELD <AND HAVE FORGOTTEN A SHEAF IN THE FIELD, YOU SHALL NOT RETURN TO TAKE IT;> [….] Did <an Israelite> knead? <There is> (Numb. 15:20): OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Did <an Israelite> butcher? <There is> (Deut. 18:3): THAT ONE SHALL GIVE THE PRIEST THE SHOULDER, THE TWO CHEEKS, AND THE STOMACH. With respect to a bird's nest, the driving away of the mother bird, <there is Deut. 22:6–7>. Concerning animals and fowl, <there is> (Lev. 17:13): HE SHALL POUR OUT ITS BLOOD AND COVER IT WITH DUST. Did he plant? (Lev. 19:23:) <MOREOVER, WHEN YOU COME INTO THE LAND> [AND PLANT ANY TREE FOR FOOD,] YOU SHALL COUNT <ITS FRUIT> AS FORBIDDEN <….> Did he bury the dead? (Deut. 14:1:) YOU SHALL NOT CUT YOURSELVES. Did one shave hair? (Lev. 19:27:) YOU SHALL NOT ROUND OFF THE SIDEBURNS ON YOUR HEAD. Did he build a house? (Deut. 22:8:) <WHEN YOU BUILD A NEW HOUSE,> YOU SHALL MAKE A PARAPET <FOR YOUR ROOF>. (Also Deut. 6:9:) AND YOU SHALL WRITE THEM UPON THE DOORPOSTS (mezuzot) OF YOUR HOUSE <AND ON YOUR GATES. Did he wrap himself in a cloak (tallit)? (Numb. 15:38:) THAT THEY MAKE TASSELS FOR THEMSELVES.

[(Numb. 15:38:) THAT THEY MAKE <TASSELS> FOR THEMSELVES.] When you make them, they shall not be from <something already> made. Thus one must not extract threads⁷⁷Nimin, sing.: nima. Cf. Gk.: nema. from the cloak <itself> and make <tassels> from them. Rather <it is> a command to get <fresh> white and blue threads to make them.⁷⁸Cf. Men. 41b. When <did this rule apply>? When there was <a real> blue, but now we only have white, because the blue has been hidden. (Ibid., cont.:) ON THE CORNERS OF <THEIR GARMENTS>: Not in the middle, but on the corner. (Ibid., cont.:) A TWISTED THREAD (petil). Thus it is necessary to twist (petol) them. R. Meir said: Why does blue differ from all <other> kinds of colors? Because blue resembles [the sea, the sea resembles] the firmament, and the firmament resembles the throne of glory. Thus it is stated (in Exod. 24:10): AND THEY SAW THE GOD OF ISRAEL, AND UNDER HIS FEET THERE WAS SOMETHING LIKE BRICKWORK OF SAPPHIRE, LIKE THE HEAVENS THEMSELVES FOR BRIGHTNESS.

Rabbi Ẓe'era taught: The tree || which is mentioned here is none other than the vine tree. If they do not cut off from the tree the fruit of the first three years, all the fruit which it yields will be gleanings fit to be pluckt off, and not good; and its wine will be disqualified for the altar; but if they cut off from the tree the fruit of the first three years, all the fruit which it yields will be good for the sight, and their wine will be selected to be brought upon the altar. So with our father Abraham; before he was circumcised, the fruit which he produced was not good [in its effects, and was disqualified from the altar; but when he had been circumcised, the fruit which he produced was good in its effects, and his wine] was chosen to be put upon the altar like wine for a libation, as it is said, "And wine for the drink offering" (Num. 15:5).

(Numb. 15:39:) SO IT SHALL BE A TASSEL FOR YOU THAT YOU MAY SEE IT <AND REMEMBER ALL THE COMMANDMENTS OF THE LORD….> Thus it should be visible. And what is its size? Bet Shammay says four fingers, while Bet Hillel says three.⁷⁹Men. 41b. (Ibid.:) THAT YOU MAY SEE IT. <There is> exception for a garment <worn> at night.⁸⁰Sifre to Numb. 15:39 (115); Men. 43a. Are you saying: For a garment <worn> at night? Or is <the exception> only for a garment of a blind person? Hence, it says again (in vs. 40): SO THAT YOU MAY REMEMBER <AND PERFORM ALL MY COMMANDMENTS….> Hence, it ordains seeing, and it ordains remembering: remembering for the one who does not see and seeing for the one who does see. (vs. 39:) THAT YOU MAY SEE IT. IT (here) is masculine and not feminine.⁸¹Even though the antecedent, tassel, is feminine in Hebrew. When Israel looks at that <feminine> tassel of blue, it will seem to them as though the Divine Presence is dwelling among them.⁸²Since Divine Presence is also feminine, the gender argument becomes ineffective. Cf. the parallels in Tanh., Numb. R. 15, in Numb. 17:5, and in Buber’s “Spanish” manuscript (described on p. 150 of his “Mavo”), all of which speak here of Israel seeing the masculine “throne of glory, which is blue in appearance.” Cf. also Sifre to Numb. 15:39 (115), where the argument is that the pronoun is IT (in the singular) and not THEM (in the plural) with reference to tassels. (Vss. 39–40:) THAT YOU MAY SEE…. SO THAT YOU MAY REMEMBER. The seeing leads to remembering <the commandments>, and remembering leads to performing <them>. Thus it is stated (in vs. 40): SO THAT YOU MAY REMEMBER AND PERFORM <ALL MY COMMANDMENTS…. > Why? (Deut. 32:47): BECAUSE IT IS NOT A TRIFLING THING FOR YOU.

Another interpretation (of Ps. 60:9 [7]): GILEAD IS MINE. Suppose someone says to you: Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB <OR A GOAT IN THE CAMP> …, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING [TO OFFER A SACRIFICE TO THE LORD BEFORE THE TABERNACLE OF THE LORD, BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON ….: Say to him: What Elijah did, he did for the name of the Holy One and by divine command.¹³¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36): AND IT CAME TO PASS (ABOUT) [AT] THE TIME OF THE OFFERING OF THE OBLATION (minhah), [THE PROPHET ELIJAH DREW NEAR <AND SAID> …, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING]. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. Suppose someone says to you: See here, Gideon sacrificed in a high place, and it was forbidden because here was Shiloh in existence. Now R. Abba bar Kahana said: Gideon did seven <unlawful> things:¹³²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) He built an altar, (4) he cut wood <for it> from the Asherah, (5) he sacrificed at night, (6) without a priest, and (7) he was among idol-serving priests; yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25): AND IT CAME TO PASS DURING THAT NIGHT THAT THE LORD SAID TO HIM: TAKE THE BULL OX <THAT BELONGS TO YOUR FATHER> [….: Ergo (in Ps. 60:9 [7]): [GILEAD] IS MINE. [(Ibid., cont.:) AND] MANASSEH [IS MINE]. (Ibid., cont.:) [JUDAH IS MY SCEPTER.] Suppose someone says to you: See here, David transgressed against <something> you should not do.¹³³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 [13] which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). The Holy One said: Teach the tribes¹³⁴Cf. the parallel in Tanh., Numb. 2:28: “Say to him: David taught the tribes….”. like a scribe teaching children. It is so stated (in Ps. 51:15 [13]): LET ME TEACH TRANSGRESSORS YOUR WAYS AND THE SINNERS SHALL RETURN UNTO YOU. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER. (Ibid.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If someone says to you: Why did Joshua profane the Sabbath in Jericho, say to him: He acted on divine command. It is so stated (in Joshua 6:2): THEN THE LORD SAID UNTO JOSHUA: SEE, I HAVE GIVEN JERICHO INTO YOUR HAND. It is also written (in vss. 3–4): SO YOU SHALL GO AROUND THE CITY…. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹³⁵See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Now Joshua did yet another thing with <divine> concent, which is not told about him. When Jericho was conquered, it was Sabbath. He said: All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, AND {ALL} [VESSELS OF] BRONZE AND IRON, ARE HOLY TO THE LORD…. R. Berekhyah the Priest [Berabbi] said: He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden <to derive> benefit <from it>. Thus it is stated (in Deut. 13:17 [16]): AND YOU SHALL BURN WITH FIRE THE CITY {AND} [WITH] ALL ITS PLUNDER AS A WHOLE BURNT OFFERING TO THE LORD YOUR GOD. R. Judah bar Shallum the Levite said. <Joshua> taught Israel what the Holy One said to Israel (in Numb. 15:20): [YOU SHALL SET ASIDE] THE FIRST OF YOUR DOUGH [AS A HALLAH OFFERING.] Joshua said: In as much as we conquered it first, we shall make it a hallah to the Holy One. We shall dedicate all its booty to the Most High. The Holy One said: In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath. Thus it is stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM (who made the offering).

(Numb. 15:39:) AND YOU SHALL NOT GO ABOUT FOLLOWING YOUR OWN HEART [AND YOUR OWN EYES THROUGH WHICH YOU LUST (rt.: ZNH)]. The heart and the eyes are procurers for the body, in that they prostitute (rt.: ZNH) the body.⁸³Tanh., Numb. 4:15, cont.; Numb. R. 17:6. [(vs. 40:) SO THAT YOU MAY REMEMBER AND PERFORM ALL MY COMMANDMENTS: <The situation> is comparable to a certain person who was thrown into the midst of the water. The helmsman⁸⁴Gk.: kybernetes. extended a rope to him. He said to him: Grab this rope with your hand, and do not let go of it; for if you do let go of it, you will lose your life. So also did the Holy One say to Israel. As long as you adhere to the commandments, <the following holds true> (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. And so it says (in Prov. 4:13): HOLD ONTO DISCIPLINE; DO NOT SLACK OFF. KEEP IT FOR, IT IS YOUR LIFE.

(Numb. 15:40, cont.:) AND THAT YOU MAY BE HOLY. When you perform the commandments, you are made holy, and fear of you <comes> over the nations. <If> you withdraw from the Torah, you become profaned. The Holy One said to Israel: In this world because of the evil drive, you withdraw from the commandments; in the age to come I am rooting it out of you. Thus it is stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU. THEN I WILL MAKE YOU WALK IN MY STATUTES; AND YOU WILL OBSERVE MY ORDINANCES BY PERFORMING THEM.

Variantly: "And you shall teach (lit., 'repeat') them to your sons." These (sections: Shema [Devarim 6:4-9], Vehaya im shamoa [Ibid. 11-21], and Vayomer [Bamidbar 15:38-41], the section of tzitzith) must be repeated [morning and evening]; and Kadesh li [Shemoth 13:1-10] and Vehaya ki yeviacha [Ibid. 11-16] need not be repeated. For it would follow a fortiori (that they should be repeated), viz.: If (the section of ) Vayomer, which is not included in "binding" (i.e., in the compartments of the tefillin) is included in (the mitzvah of) "repetition," then Kadesh li and Vehaya ki yeviacha, which are included in "binding" — how much more so should they be included in "repetition." It is, therefore, written "And you shall repeat them (the aforementioned) to your sons, and not the others.

(Bamidbar 12:10) "And the cloud departed from above the tent": An analogy: A king says to a pedagogue: "Chastise my son — but not until I leave!" For a father is mercifully inclined to his son. Now does this not follow a fortiori, viz.: If the L-rd is mercifully inclined to the righteous in the time of His wrath, how much more so in the time of His (good) will! As it is written (Isaiah 49:8) "In a time of (good) will I (most certainly) will answer you!" (Ibid.) "And, behold, (after the cloud had departed), Miriam was as leprous as snow": We are hereby taught that she was stricken with intense (i.e., highly visible) leprosy, and that she was fair-skinned (for which reason it looked like snow). And thus is it written (Shemot 4:6) "And the L-rd said further to him (Moses): Place now your hand into your bosom … and, behold, his hand was leprous as snow." (Ibid.) "And Aaron 'turned'": He was "turned" from his leprosy. R. Yehudah b. Betheira says: He who says that Aaron was stricken (with leprosy) is destined to pay for it. He who spoke and brought the world into being covered up for him (by not mentioning it explicitly in the verse) and you would reveal it! He who says that Tzelafchad was the mekoshesh ("the wood gatherer" [viz. Bamidbar 15:32]) is destined to pay for it. He who spoke and brought the world into being covered up for him and you would reveal it! And he who says that the ban was placed on Akavya b. Mehalalel (viz. Berachoth 19a) is destined to pay for it. "And Aaron turned to Miriam, and, behold, she was leprous": Scripture hereby apprises us that whenever he looked at her she became leprous. (Ibid. 11) "And Aaron said to Moses: Pray, my lord, do not impute transgression to us in that we have been foolish and have sinned.": He said to him: If we have been willful (in our sin), forgive us, as if we were unwitting. (Ibid. 12) "Let her not be as a dead one": Just as a dead body imparts tumah in a tent, so, a leper imparts tumah by entrance (into a house). Aaron hereby said: Our sister loses on all accounts: I (being her kin) cannot quarantine her nor declare her tamei nor declare her clean. In passing we learn that Aaron expounds that one (a Cohein) does not inspect the plague-spots of his kin. "who leaving his mother's womb": He should have said "who leaving our mother's womb," but Scripture here is being euphemistic. "and half his flesh has been consumed": He should have said "and half our flesh," as in (Bereshit 37:27) "for he is our brother, our flesh," but Scripture here is being euphemistic. (Ibid. 13) "And Moses cried out to the L-rd, saying: 'Lord, I pray You; heal her, I pray You.'": Scripture hereby teaches us proper conduct — that one's requests should be prefaced by two or three words, of imploration. And what is the intent of "saying"? Moses said: Answer me whether You will heal her or not — and the Holy One Blessed be He answered him, viz. (14) "And the L-rd said to Moses: Now if her father had spat in her face, etc." R. Elazar b. Azaryah says: In four places Moses requested (to be answered by the Holy One Blessed be He), and he was answered. Similarly, (Shemot 6:12) "And Moses spoke before the L-rd, to say: "The children of Israel would not listen to me, etc." What is the intent of "to say"? Moses asked the L-rd to answer him whether or not he would redeem them. And He did answer him (Ibid. 7:4) "And I will take out My hosts. My people, Israel, from the land of Egypt." Similarly, (Bamidbar 27:15) "And Moses spoke to the L-rd to say: (16) Let the L-rd, the G-d of the spirits of all flesh, appoint a man over the congregation." What is the intent of "to say"? Moses said to Him: Answer me as to whether or not You will appoint leaders (for them). And He did answer him, (Ibid. 18) "Take for yourself Joshua the son of Nun." Similarly, (Devarim 3:23) "And I implored the L-rd at that time to say." What is the intent of "to say"? He said to Him: Answer me as to whether or not I will enter the land. And He did answer him, (Ibid. 26) "It is enough for you, etc." Here, too, let "to say" not be written. But, (the intent is that) he asked Him to answer whether or not He would heal her, and He answered "Now if her father had spat in her face, etc." (Bamidbar, Ibid. 13) "G-d, I pray You; heal her, I pray You": Why did Moses not prolong his prayer? So that Israel not say "His sister is in distress and he stretches out his prayer." Variantly: It is not that Moses prays and the L-rd hears his prayer, but (in the order of) (Iyyov 22:28) "You (the tzaddik) will decree, and it will be fulfilled for you," (Isaiah 58:9) "Then, when you (the tzaddik) call, the L-rd will answer." R. Eliezer was asked by his disciples: How long shall a man be in his prayer? He answered: Not longer than Moses, of whom it is written (Devarim 9:18) "And I fell down before the L-rd (in prayer) as at first, forty days and forty nights." And how short should he be in prayer? He answered: Not shorter than Moses, of whom it is written "G-d, I pray You; heal her, I pray You." There is a time to be short and a time to be long.

(Bamidbar 15:2) "Speak to the children of Israel and say to them: When you come to the land of your settlings which I give to you, etc.": Scripture comes to teach us that Israel were obligated to bring libations (with their offerings) only after inheritance and settlement (of the land [viz. Ibid. 15:5]). You say after inheritance and settlement, but perhaps immediately upon their entry to the land. It is, therefore, written (Devarim 17:14) "When you come to the land that the L-rd your G-d gives to you, and you inherit it and you settle in it, etc." Since "comings" are mentioned in the Torah unqualified, and in one instance (above) it is specified, after inheritance and settlement, so all ("comings" are understood as) after inheritance and settlement, which teaches us that wherever "settlings" is written, after inheritance and settling is understood. These are the words of R. Yishmael. R. Akiva queried him: But in respect to Shabbath it is written "settlings" (viz. Vayikra 23:3), and it obtains both in Eretz Yisrael and outside of it! R. Yishmael replied: If "lighter" mitzvoth obtain both in the land and outside it, how much more so, Shabbath, the "graver." And it ("settlings") comes to teach that in an individual altar ("bamah") there is no obligation to bring libations. R. Akiva says: Scripture comes to teach us that libations are to be offered on a bamah. Abba Channan says in the name of R. Eliezer: Why is this ("When you come to the land") written? For it would follow, since we find that the vessels of the Temple were more than those of the tent of meeting (viz. I Kings 7:27), so, the libations of the Temple were more than those of the tent of meeting; it is, therefore, written (Bamidbar 15:2) "When you come … (3) and you shall offer, etc." to teach that even though there were more vessels in the Temple than in the tent of meeting, there were not more libations. (Ibid. 3) "and you shall offer a fire-offering to the L-rd": This implies that all that is offered for the fire requires libations, even a meal-offering. It is, therefore, written "a burnt-offering." This tells me only of a burnt-offering (that it requires libations). Whence do I derive (the same for) peace-offerings? From "a sacrifice." Whence do I derive (the same for) a thank-offering? From "or a sacrifice." This would imply (that libations are required) for these as well as for first-born, tithe, Pesach and guilt-offering. It is, therefore, written "for an expressed vow or as a guilt-offering." Scripture speaks only of offerings that are brought as vow and gift. — But this would imply that I exclude them (from libations) as well as mandatory festival offerings! — It is, therefore, written "or in your festivals," to include these (as requiring libations). — But this would imply (that libations are required for) burnt-offerings and mandatory peace-offerings that are brought on festivals, and for a mandatory sin-offering that is brought on festivals! — It is, therefore, written (Ibid. 15;8) "And if you offer a bullock as a burnt-offering or as a sacrifice." "Bullock" was included in the general category (of offerings) and departed from it (for specific mention) to teach about the category, viz.: Just as "bullock," which is brought for vow or gift (requires libations, so, all (offerings) that are brought for vow or gift require libations) — to exclude sin-offerings and guilt-offerings, which are not brought for vow or gift.

(Bamidbar 15:3) "to present a sweet savor to the L-rd, of the herd or of the flock": What is the intent of this? Because it is written "and you shall offer a fire-offering to the L-rd, a burnt-offering or a sacrifice," I might think that a burnt-offering of fowl (also) requires libations; it is, therefore, written "of the herd or of the flock" — to exclude a burnt-offering of fowl as not requiring libations. These are the words of R. Yoshiyah. R. Yochanan says: This is not needed, for it is already written "or a sacrifice." Just as "a sacrifice" is a beast, so, a burnt-offering. What is the intent, then, of "to present a sweet savor to the L-rd, of the herd or of the flock"? Because it is written (Vayikra 1:2) "A man if he offers of you an offering to the L-rd … from the herd and from the flock," I might think that if he said: I take it upon myself to bring a burnt-offering he must bring one of each; it is, therefore, written (here) "of the herd or of the flock," that he brings either one by itself. It is written in respect to the Pesach offering (Shemot 12:5) "from the sheep and from the goats shall you take it." Either one by itself? Or, one of each? It is, therefore, written (Vayikra 1:10) "And if of the flock is his offering, of the sheep or of the goats for a beast-offering." Now does this not follow a fortiori, viz.: If a burnt-offering, the "graver" may be brought from one kind, then Pesach, the "lighter," how much more so may it be brought from one kind! What, then, is the intent of "from the sheep and from the goats shall you take it"? Either one by itself. Issi b. Akiva says: "to present a sweet savor to the L-rd (of the herd or of the flock"): either one by itself. You say either one by itself, but perhaps (the intent is that he brings) one of each. Would you say that? It follows a fortiori (otherwise), viz.: If the atzereth (Shavuoth) lambs, of which two must be brought (viz. Vayikra 23:19), may come of one kind, then a burnt-offering, two of which need not be brought, how much more so may it come of one kind! — No, this may be true of the two atzereth lambs, Scripture limiting their bringing (to atzereth), for which reason they may come of one kind, as opposed to a burnt-offering, Scripture "expanding" its bringing — wherefore it must be brought from two kinds! — This is refuted by the he-goats of Yom Kippur, Scripture "expanding" their bringing (to two) and yet being brought from one kind. (And they will refute "burnt-offering" — that even though Scripture "expands" its bringing, it may be brought of one kind.) — No, this may be true of the Yom Kippur he-goats, Scripture limiting their bringing, for they are not brought the whole year, wherefore they may be brought of one kind, as opposed to a burnt-offering, Scripture "expanding" its bringing in that it may be brought the entire year — wherefore it should be permitted only of two kinds. This is refuted by a sin-offering, which, even though Scripture "expands" its bringing to all the days of the year, may be brought of one kind — so that a burnt-offering, too, should be able to come from one kind. — No, this may be true of a sin-offering, Scripture limiting its bringing, in that it may not be brought as vow or gift, wherefore it is permitted to bring it of one kind, as opposed to burnt-offering, Scripture "expanding" its bringing in that it may be brought as vow or gift — wherefore it should be permitted to bring it only of two kinds. It must, therefore, be written (15:3) "to present a sweet savor to the L-rd, of the herd or of the flock" — either one by itself. (15:4) "Then the offerer shall offer": Because it is written (Vayikra 22:18) "A man, a man … who offers, etc.", this tells me only of a man. Whence do I derive (the same for) a woman? From "Then the offerer shall offer" — in any event. "Then the offerer shall offer his offering to the L-rd, a meal-offering, an issaron of flour." R. Nathan says: This is a prototype for all who donate a meal-offering not to give less than an issaron. "mixed with a revi'ith of a hin of oil. (5) And wine for libations, a revi'ith of a hin": oil for mixing and wine for libations. "shall you present with the burnt-offering or the sacrifice": What is the intent of this? From (3) "And you shall offer a fire-offering to the L-rd," I might think that if he said "I vow to bring a burnt-offering; I vow to bring peace-offerings" that he may bring one libation for both; it is, therefore, written "the burnt-offering or the sacrifice (of peace-offerings)" — he brings one for each in itself. I might think if he said ("I vow) five lambs for a burnt-offering, five lambs for peace-offerings," that he brings one libation for all; it is, therefore, written "with the burnt-offering or the sacrifice for each lamb" — he brings for each in itself. Abba Channan says in the name of R. Eliezer: What is the intent of this ("with the burnt-offering or the sacrifice")? For I would think: If where the rule for an ox burnt-offering is the same as that for a lamb burnt-offering (i.e., that they are both burned), they are not similar in libations, (an ox requiring a half hin, and a lamb, a quarter hin,) then where the rule for a lamb burnt-offering is not the same as that of a lamb of peace-offerings, (the first being burned and the second eaten,) how much more so should they not be similar in libations! It is, therefore, written "shall you present with the brunt-offering or the sacrifice" — Even though the rule (for the offering) is not the same, the libations are. R. Nathan says: "shall you present with the burnt-offering": This is the burnt-offering of a leper (i.e., even though it is mandatory and not vow or gift, it requires libations). "or the sacrifice": This is his (the leper's) sin-offering. "or the sacrifice": This is his guilt-offering. "for each lamb": to include the burnt-offering of a woman after birth as requiring libations. "for each lamb": to include (as requiring libations) the eleventh (which one erroneously designated as the first-born beast-tithe (instead of the tenth). For we nowhere find in the entire Torah that the secondary (the eleventh in this instance, which requires libations,) is severer than the primary (the tenth, which does not). "And if it is a ram, then you shall present as the meal-offering (two esronim of flour mixed with a third of a hin of oil": Scripture here comes to differentiate between the libations for a lamb and those for a ram. For it would follow (otherwise), viz.: cattle require libations and sheep require libations. If Scripture did not differentiate between the libations for a calf, and those for an ox, so, it would not differentiate between those for a lamb and those for a ram. It is, therefore, written "And if it is a ram, then you shall present as a meal-offering, etc." Scripture differentiates between the libations for a lamb, ("a quarter of a hin") and those of a ram ("a third of a hin"). Abba Channan says in the name of R. Eliezer: Why is this written? For it would follow (otherwise), viz.: If where libations (in general) were increased, no differentiation was made between a calf and an ox, then where libations (in general) were decreased, how much more so should no differentiation be made between a lamb and a ram! It is, therefore, written "And if it is a ram, then you shall present as a meal-offering, etc." Scripture hereby apprises us that even though libations (in general) were decreased, a differentiation was made between a lamb and a ram. (Ibid.) "mixed with oil, a third of a hin": For it would follow (otherwise), viz.: Since the lamb of the omer requires two esronim (viz. Vayikra 23:13), and the ram of a burnt-offering requires two esronim, then just as I learned about the lamb of the omer that even though its esronim were doubled, its libations were not doubled (viz. Ibid.), so, the ram of the burnt-offering, even though its esronim were doubled, its libations should not be doubled; it is, therefore, written "And if it is a ram, then you shall present as the meal-offering, etc., mixed with oil, etc." Scripture hereby apprises us that just as its esronim were doubled, so, its libations were doubled (i.e., increased). "with oil a third of a hin and wine for libations": oil for mixing; wine, for libations. "shall you offer, a sweet savor to the L-rd": It gives Me pleasure that I say, and My will is done. (Bamidbar, Ibid. 8) "And if you offer a bullock as a burnt-offering or as a sacrifice for an expressed vow, etc.": "Bullock" was included in the general category and it departed from that category (for special mention) to teach about the category that just as a bullock comes for a vow or a gift and requires libations, so, all that come for a vow or a gift require libations. (Ibid. 9) "Then he shall present with the bullock a meal-offering": What is the intent of this? Because it is written (Ibid. 3) "And you shall offer a fire-offering to the L-rd," I might think that if he said "I vow to bring a burnt-offering; I vow to bring peace-offerings," he brings one libation for both; it is, therefore, written "or as a sacrifice (of peace-offerings)," whereby we are taught that he brings one for each in itself. Or (I might think that) even if he said "I vow to bring five oxen for a burnt-offering; five oxen for peace-offerings," I might think that he brings one libation for all; it is, therefore, written "a burnt-offering or a sacrifice," whereby we are taught he brings one for each in itself. Abba Channan says in the name of R. Eliezer: What is the intent of "or a sacrifice"? For it would follow: If (even though) what transpires with a lamb burnt-offering is the same as that which transpires with an ox burnt-offering (i.e., that they are entirely burnt), still, they are not equivalent for libations, then, where what transpires with an ox burnt-offering is not the same as that which transpires with ox peace-offerings, (which are eaten), how much more so should they not be equivalent in libations; it is, therefore, written "or as a sacrifice (of peace-offerings)," to teach that even though they are not equivalent in what transpires with them, they are equivalent for libations. (Ibid. 10) "And wine shall you offer for libations": oil for mixing; wine, for libations — on bowls. You say "on bowls," but perhaps (the intent is) on the fire. If you say this, you will put out the fire, and the Torah writes (Vayikra 6:6) "A perpetual fire is to be kept burning on the altar, not to go out." How, then, am I to understand "for libations"? As meaning "on bowls." "a sweet savor to the L-rd": It gives Me pleasure that I say, and My will is done." (Ibid. 11) "Thus shall it be done for the one ox": Scripture here tells us that the Torah did not differentiate between the libations for a calf and those for an ox. For it would follow (otherwise), viz.: Sheep require libations and cattle require libations. If I have learned that the Torah differentiates between libations for a lamb and those for a ram, then so should it differentiate between those for a calf and those for an ox. It is, therefore, written "Thus shall it be done for the one ox," (big or small), the Torah not differentiating between the libations for a calf and those for an ox. Abba Channan says in the name of R. Eliezer: Why is this written? For it would follow otherwise, viz.: If where libations (in general) were decreased, a differentiation was made between a calf and an ox, then, where libations (in general) were increased, how much more so should a differentiation be made between a calf and an ox! It is, therefore, written "Thus shall it be done for the one ox." Scripture hereby apprises us that even though libations (in general) were increased, no differentiation was made between a calf and an ox. (Ibid.) "or for the one ram": Why is this written? For it would follow otherwise, viz.: Since we find that the Torah differentiated between the libations of a one-year old ("a lamb") and the libations of a two-year old ("a ram"), so it should differentiate between the libations of a two-year old and those of a three-year old. Scripture hereby apprises us (by "the one ram") that no such differentiation was made. (Ibid.) "or for the lamb among the sheep": Why is this written? For it would follow otherwise, viz.: Since we find that the Torah differentiated between the libations for a sheep and those for a ram, so it should differentiate between the libations for a ewe (female)-lamb and those for a (ewe-) sheep. We are hereby apprised (by "the [female] lamb [one year old] among the sheep [two years old]") that no such differentiation was made. (Ibid.) "or among the goats": Why is this written? For it would follow otherwise, viz.: Since we find that the Torah differentiated between the libations for a lamb and those for a ram, so it should differentiate between those for a kid and those for a (full-grown) he-goat; it is, therefore, written "or among the goats." The largest of the goats is hereby equated with the youngest of the lambs. Just as the latter, three logs (i.e., a quarter of a hin), so, the former, three logs. (Ibid. 12) "Thus shall you do for (each) one": This tells me only of these (i.e., the original sacrifices). Whence do I derive (the same for) their exchanges? From "Thus shall you do for each one." (Ibid. "According to the number (of animals) that you offer": He may not decrease (the number of libations). — But perhaps if he wishes to increase (the number) he may do so. It is, therefore, (to negate this) written "According (i.e., strictly according) to their number." These are the words of R. Yoshiyah. R. Yonah says: This (derivation) is not needed. For it is already written (Ibid. 15) "All the native-born shall do (precisely) thus, these things" — neither to decrease nor to increase. What, then, is the intent of "According to the number that you offer"? I might think that if he wishes to double (the original number as a gift) he may do so. It is, therefore, written "Thus shall you offer (libations) for (each) one, according to their number." From here they ruled: It is permitted to intermix the libations for bullocks with those of rams; the libations of lambs with the libation of (other) lambs; the libations of individuals with those of the congregation; the libations of the day with those of the preceding evening (— their numbers being the same.) But it is not permitted to intermix the libations of lambs with those of bullocks and rams (— their numbers not being the same).

(Bamidbar 15:14) "And if a stranger sojourn among you": This tells me (as being likened to an Israelite in this regard) only of a proselyte who had converted before (i.e., one who had left Egypt with them). Whence do I derive (the same for) one who converts now? From "and who shall be in your midst throughout your generations." "and he shall offer a fire-offering": kinds of blood (i.e., animal sacrifices involving blood). You say sacrifices involving blood, but perhaps only a meal-offering (which is entirely burned)! — It is, therefore, written "Thus shall he do." Just as you (in the desert offered) kinds of (sacrifices involving) blood, so, converts offer kinds of blood. — (In that case,) why should we not say: Just as Israel (in the desert offered) blood of a beast ([and not of a fowl] viz. Shemot 24:5), so, converts (are inducted only) through the blood of a beast. It is, therefore, written (Bamidbar, Ibid. 16) ("One Torah and one judgment shall there be) for you (and for the stranger who sojourns with you") — To you (in general, as requiring blood for induction into Israel) have I likened him and not to (the specifics [i.e., beast versus fowl] of) your offerings. Rebbi says: Just as Israel entered the covenant only with three things — circumcision, immersion, and acceptance of the offering — so, the proselytes, like them. — But perhaps just as Israel through peace-offerings, so, proselytes, through peace-offerings. It is, therefore, written "And he shall offer a fire-offering, a sweet savor to the L-rd." Come and see: Which kind of blood (sacrifice) is relegated entirely to the fire, nothing remaining of it? Only a fowl burnt-offering ([but in a beast burnt-offering, the skin reverts to the Cohanim]). I might think (that the induction of the proselyte can be satisfied) even with a meal-offering; it is, therefore, written ("As you are) thus (shall the stranger be"). To bring one bird (as a fowl burnt-offering) is impossible. For we do not find a single bird serving as an offering in the entire Torah — whence it was stated: All the bird couples in the Torah — half is a burnt-offering; half a sin-offering, except for that of a proselyte, which is entirely (relegated) to the fire. Variantly: "As you do, thus shall he do": What is the intent of this? For it would follow (otherwise), that since we find the Torah to have differentiated his offering, (Israel bringing [beast] burnt-offerings and peace-offerings, and a proselyte, a fowl burnt-offering), it is, therefore, written "Just as you do (with libations), thus shall he do" — Just as you, six (logs) for a bullock, four for a ram, and three for a lamb, thus the proselytes."

(Bamidbar 15:15) "The congregation (— one statute shall there be for you, etc."): This (Ibid. 2, "the sons of Israel") tells one only of the men (as bringing libations). Whence do I derive (the same for) the women? From "the congregation." "One statute shall there be for you and for the stranger that sojourns (among you"): Because this speaks of Israel, the proselytes must be (specially) included. "an everlasting statute unto your generations": that this (the libations) obtain in all the generations. "As you, thus shall the stranger be before the L-rd": What is the intent of this? From (Shemot 28:38) "And it (the head-plate) shall be on his (Aaron's) forehead always for acceptance for them before the L-rd," I might think that this applied only to (native-born) Israelites. Whence do I derive (the same for) proselytes? From "As you, thus shall the stranger be before the L-rd." (Ibid. 16) "One Torah and one judgment shall there be for you and for the stranger who sojourns among you": Scripture hereby likens the proselyte to the native-born in respect to all the mitzvoth of the Torah.

(Bamidbar 15:15-17) "And the L-rd spoke to Moses, saying: … upon your coming to the land whither I bring you there": R. Yishmael says: Scripture varied (linguistically) this "coming" from all the other "comings" in the Torah. For in all the other instances it is written "And it shall be, when you come to the land"; "And it shall be when the L-rd shall bring you" (all such expressions connoting permanent settlement), whereas here it is written "upon your coming" (connoting the moment of arrival), to teach that the mitzvah of challah (the Cohein's share of the dough) devolved upon them immediately upon their entering the land "whither I bring you there": From here you derive that produce grown outside the land which enters the land is subject to challah. It is from here (Eretz Yisrael) to there that R. Eliezer ruled it subject to challah, and R. Akiva exempts it. R. Yehudah says: Produce grown outside the land which entered the land — R. Eliezer exempts it, it being written (Ibid. 19) "and it shall be, when you eat of the bread of the land," and R. Akiva rules it subject to challah, it being written "there" (i.e., in Eretz Yisrael). What is the intent of "when you eat of the bread of the land"? From (Ibid 20) "the first of your dough," I would understand even other produce (as being subject to challah). You, therefore, reason: It is written here "bread" and elsewhere (Devarim 16:3) "bread." Just as "bread" there is of the five species: wheat, barley, rye, oats, and spelt, so, "bread" here. (Bamidbar, Ibid. 19) "that you shall separate an offering (terumah)": This speaks of the "great terumah" (taken from one's produce [viz. Devarim 18:4]) — But perhaps it speaks of the challah offering! — (This cannot be, for) (Bamidbar, Ibid. 20) "challah, you shall offer up an offering" already speaks of challah. How, then, is "you shall offer up an offering to the L-rd to be understood? As referring to the "great terumah," (which is taken before the challah is separated). (Devarim 18:4) "The first of your corn, your wine, and your oil … shall you give to him" (the Cohein). This is mandatory. You say that it is mandatory, but perhaps it is optional (i.e., if you separate it, you must give it to him, but you need not separate it.) It is, therefore, written "You shall separate terumah" — It is mandatory and not optional. I might think that flours, too, are subject to challah; it is, therefore, written "the first of your dough" — when it has become dough. [From here they ruled: One may eat a chance meal of started dough of wheat before it has been rolled out, or of barley before it had been well kneaded, (after which it becomes subject to challah). If one ate of it — of wheat flour, after it had been rolled out, or of barley flour after it had been well kneaded, (without taking challah) — he is liable to the death penalty. Once she had added the water, she must remove her challah, so long as there not remain there (in the kneading-trough) five quarter-kavs or more of flour that had not been mixed with water, (for if there did, they are subject to challah.)] For challah is not taken from (unprocessed) flour. If one had not taken challah from the dough, I might think he may not take it from the bread; it is, therefore, written (Bamidbar, Ibid. 19) "And it shall be when you eat of the bread of the land, you shall separate, etc." R. Akiva says: All (vis-à-vis the separation of challah) is contingent upon its forming a crust in the oven. (Ibid. 24) "As terumah of the threshing floor, so shall you offer it" (the challah). Just as with terumah, (the designated separation is) one (part) to a thousand, so, challah. And just as terumah of the threshing floor is "raised" (if it became intermixed) with one hundred and one times (its amount of non-terumah — which may then be eaten by non-Cohanim); and it creates a forbidden admixture for non-Cohanim if it fell into (only) a hundred of non-terumah; and it creates liability to the death penalty and to the one-fifth (chomesh) restitution penalty (viz. Vayikra 5:16) — so, with challah. These are the words of R. Yoshiyah. R. Yonathan "whispered" to him: You liken it to terumah of the threshing floor, (the percentage of) which is unspecified (in the Torah)? I will liken it to terumath ma'aser (Bamidbar 18:26), (the percentage of) which is explicit (in the Torah) — and one-tenth should be taken (as challah). He responded: It is written "As the terumah of the threshing floor, so shall you offer it." It is likened to terumah of the threshing floor, and not to terumath ma'aser.

(Bamidbar 15:21) "Of the first of your dough": Why is this written? (i.e., It is already written in the preceding verse.) From (the preceding verse) "The first of your dough," I might understand it to mean the first of (all) your doughs. It is, therefore, written "Of the first of your dough" — part of it and not all of it. (Ibid. 20) "The first of your dough": To include leket (Vayikra 19:9), shikchah (Devarim 24:19), and peah (Vayikra 19:9) as subject to challah. For it would follow (otherwise), viz.: If other produce (i.e., rice and millet), which is subject to ma'aser, is exempt from challah, then leket, shikchah, and peah, which are not subject to ma'aser, how much more so should they be exempt from challah! It is, therefore, written "the first of your dough," to include leket, shikchah, and peah as subject to challah. Or, let other produce be subject to challah, viz.: If leket, shikchah, and peah, which are exempt from ma'aser, are subject to challah, then other produce, which is subject to ma'aser, how much more so should it be subject to challah! It is, therefore, written (Devarim 16:3) "bread." Just as "bread" there, is of the five species, so, "bread" here (which is subject to challah) is of the five species. (Bamidbar, Ibid.) "The first of your dough": I would understand this to include the dough of terumah and the dough of second-tithe. It is, therefore, written (Ibid.) "challah shall you separate as an offering": (The connotation is:) What is separated is holy and what remains is mundane, and not (as in the above instance) where both are holy. But they said: The dough of second-tithe in Jerusalem is subject to challah, (for second-tithe may be eaten by the owner in Jerusalem, so that it is not "holy" there). (Ibid. 21) "shall you give to the L-rd as an offering": What is the intent of this? Because it is written (20) "challah shall you separate as an offering," but we have not been apprised of the amount of the challah, it is, therefore, written "shall you give to the L-rd as an offering" — so that it comprises a "gift" to the Cohein. From here we derive: The amount of challah for a private person — one (part) out of twenty-four; for a baker; one out of forty-eight. For the dough of a private person is little, and it (less than one twenty-fourth) does not constitute a "gift" to the Cohein, whereas the dough of a baker is (relatively) large and it (one forty-eighth) constitutes a "gift" to the Cohein. R. Yehudah says: This is not the reason; but a private person is generous with his dough and a baker is sparing of his dough, and when he minimizes, he should not minimize less than one forty-eighth. From here it was ruled: A private person who makes a feast for his sons — one twenty-fourth; and a woman who bakes and sells in the marketplace — one forty-eighth. If her dough became tamei unwittingly or under constraint — one forty-eighth. If it became tamei willfully (i.e., if she deliberately made it tamei in order to give less challah), she takes one twenty-fourth (even though the challah is to be burned), so that "the sinner not profit." R. Shimon b. Yochai says: Even if it came out to one-sixtieth, it is valid, so long as there was no (original) intent (for that amount). (Ibid. 21) "throughout your generations": to include the aftergrowths of shevi'ith (the sabbatical year) as being subject to challah. For it would follow (otherwise), viz.: If other produce, which is subject to the tithe is exempt from challah, then the after-growths of shevi'ith, which are exempt from the tithe, how much more so should it be exempt from challah! — (No,) this is refuted by leket, shikchah, and peah, which, though exempt from the tithe are subject to challah. — No, this may be true of leket, shikchah, and peah, whose kind (i.e., other produce, which is not leket, etc.) is subject to the tithe — for which reason they are subject to challah, as opposed to the dough of shevi'ith, whose kind is exempt from the tithe, (ownerless produce [hefker] being exempt from the tithe) — wherefore it (the dough) should be exempt from challah. It is, therefore, written "throughout your generations," to include the aftergrowths of shevi'ith as being subject to challah. From here they ruled: If one eats of the aftergrowths of shevi'ith before its challah has been taken, he is liable to the death penalty.

(Bamidbar 15:22) "And if you err and do not do all of these mitzvoth": Idolatry was in the category of all the mitzvoth for (unwitting transgression of) which the congregation (i.e., beth-din) brings a bullock (viz. Vayikra 4:14), and Scripture here removed it from its category (for special mention), that the congregation bring a bullock for a burnt-offering and a he-goat for a sin-offering, for which reason this section was stated. "And if you err and do not do all of these mitzvoth": Scripture here speaks of idolatry. You say idolatry, but perhaps (it speaks of his transgressing) all of the mitzvoth of the Torah. It is, therefore, (to negate this) written (Ibid. 24) "And it shall be, if by the eyes of the congregation it were done in error" — Scripture hereby singles out one mitzvah. And which is that? (the injunction against) idolatry. You say it is idolatry, but perhaps it is (any) one of all the mitzvoth stated in the Torah. It is, therefore, written "And if you err and do not do all of these mitzvoth": This comes to define "the one mitzvah." Just as one who transgresses all of the mitzvoth divests himself of the Yoke, and breaks the covenant, and perverts the Torah, so, he who transgresses one mitzvah does the same, as it is written (Devarim 17:2-3) "to destroy His covenant (— turning to the worship of other gods.") And "the covenant" is nothing other than Torah, as it is written (Ibid. 28:69) "These are the words of the covenant, etc." Rebbi says "all" is written here (Bamidbar 15:22), and "all" is written elsewhere, (Devarim 5:8) "all likenesses." Just as "all" there speaks of idolatry, so, "all" here. (Bamidbar, Ibid.) "which the L-rd spoke to Moses": Whence is it derived that one who acknowledges idolatry denies the ten commandments? It is written (here, in respect to idolatry) "which the L-rd spoke to Moses," and there, (in respect to the ten commandments, Shemot 20:1) "And G-d spoke all these words, saying." (Psalms 62:12) "One thing has G-d spoken; (two things ['I am the L-rd your G-d, etc.' and 'There shall not be unto you other gods, etc.'] have I heard.") (Jeremiah 23:29) "Is My word not like fire, says the L-rd (and like a hammer shattering rock?") Whence do I derive (the same, i.e., that one who acknowledges idolatry denies [not only what we heard from G-d,]) but also what Moses was commanded (and relayed to us)? From (Ibid. 23) "All that the L-rd commanded you by the hand of Moses." And whence do I derive (the same for) what was commanded to the forefathers? From (Ibid.) "from the day that the L-rd commanded." And from when did the L-rd begin to command? From Adam, viz. (Bereshit 2:15) "And the L-rd G-d commanded the man, etc." And whence do I derive (the same for) what was commanded to the prophets? From (Ibid.) "and onwards throughout your generations." We are hereby apprised that one who acknowledges idolatry denies the ten commandments, and what was commanded to Moses, and what was commanded to the forefathers, and what was commanded to the prophets. And one who denies idolatry acknowledges the entire Torah.

(Bamidbar 15:27) "And if one soul sin (the sin of idolatry) in error": Idolatry was in the category of all the mitzvoth — for which the individual brings a ewe-lamb or a she-goat; the leader (nassi), a he-goat; and the high-priest and beth-din, a bullock. And here (in respect to idolatry) Scripture removes them from their category, to have an individual, a Nassi, and the high-priest bring "a she-goat of the first year as a sin-offering" — for which reason this section was stated. You say that it speaks of idolatry, but perhaps it speaks of (any) one of all the mitzvoth written in the Torah! Would you say that? What is the subject under discussion? Idolatry! R. Yitzchak says: Scripture (here) speaks of idolatry. — But perhaps it speaks of (any) one of all the mitzvoth written in the Torah! — You reason as follows: The congregation was in the general category (of all of the mitzvoth, to bring a bullock), and (in respect to idolatry) its offerings were changed (to bring a bullock for a burnt-offering and a he-goat for a sin-offering.) And the individual was in the general category (of all the mitzvoth, etc.), and (in respect to idolatry) its offerings were changed, etc. Just as there (in respect to the congregation) Scripture speaks of idolatry; here, too, it is understood to be speaking of idolatry. "And if one soul sin (the sin of idolatry) in error": to exclude (from the offering) one who sins willfully (without witnesses or warning). For it would follow (otherwise), viz.: If "light" mitzvoth are liable (for an offering), willful (transgression) as unwitting, how much more the "grave" (transgression of idolatry)! It is, therefore, written "in error" — to exclude willful (transgression). "he shall bring a she-goat of the first year as a sin-offering." This is a prototype, viz.: Wherever "goat" is written, it must be of the first year. (Ibid. 28) "And the Cohein shall make atonement for the soul that is unwitting in sinning": It is the sins that he has done (willfully), which have caused him to err. "unwitting in sinning": to exclude unwittingness of (its being) idolatry, (e.g., mistaking a church for a synagogue and bowing down to it.) For it would follow (otherwise), viz.: If he is liable (to bring an offering) for unwitting transgression of other mitzvoth, how much more so for the "grave" transgression of idolatry! It is, therefore, written "unwitting in sinning," but not unwitting as to (its being) idolatry. "to atone for him": to exclude an instance of doubt (as to whether or not he had sinned). For it would follow (otherwise), viz.: If he must bring an offering for an instance of possible transgression of "light" mitzvoth, how much more so for an instance of possible transgression of idolatry (e.g., if there is a possibility of his having bowed down to an asheirah [a tree devoted to idolatry])! It is, therefore, written "And he shall atone" (implying that there has been a sin), to exclude (an instance of) doubt (as to whether a sin has been committed.) "and he shall be forgiven": absolute forgiveness, as with all of the other "forgivings" in the Torah, (even though the sin of idolatry [though unwitting] has been committed). (Ibid. 15:29) "The native-born among the children of Israel, etc." What is the intent of this? Because it is written (Vayikra 24:22) "All of the native-born in Israel shall sit in succoth," I might think that only Israelites are intended. Whence do I derive the same for proselytes? It is, therefore, written "the native-born among the children of Israel and for the stranger that sojourns among them." This is a prototype: wherever "native-born" is written, proselytes are also included. Variantly: What is the intent of "the native-born among the children of Israel"? For it would follow otherwise, viz.: Israelites are commanded against idolatry, and gentiles are commanded against idolatry. If I have learned that Israelites bring (an offering) for unwitting idolatry, so, gentiles should bring an offering for unwitting idolatry. It is, therefore, written "the native-born among the children of Israel": Israelites bring (an offering) for unwitting idolatry, but not gentiles. (Ibid.) "One Torah shall there be for you for him who acts unwittingly": for the individual, and for the Nassi, and for the high-priest. For I would think (otherwise), viz.: Since the congregation bring a bullock for (unwitting transgression of) all of the mitzvoth, and the high-priest brings a bullock for transgression of all of the mitzvoth, then if I have learned about the congregation that just as they bring a bullock for all of the mitzvoth, so, they bring a bullock for idolatry, then the high-priest, (too,) who brings a bullock for all of the mitzvoth, should bring a bullock for idolatry. And, furthermore, it follows a fortiori, viz.: If (in the Yom Kippur service), where the congregation does not bring a bullock, the high-priest does bring a bullock, then here, (in unwitting transgression of idolatry), where the congregation does bring a bullock, how much more so should the high-priest bring a bullock! It is, therefore, written "One Torah (a she-goat of the first year) shall there be for you": for the individual, and for the Nassi, and for the high-priest. "for him who acts unwittingly": R. Yehudah b. Betheira says: One who acts unwittingly (re idolatry) is (in principle) like one who serves idolatry, viz.: Just as serving idolatry is distinct in that it is an act in which deliberate transgression is punishable by kareth (cutting-off [viz. Vayikra 20:3]), and unwitting transgression, by a sin-offering (viz. Bamidbar 16:27) so, (the act of) all who act unwittingly, (in order to be liable to a sin-offering), must be an act where deliberate transgression is punishable by kareth and unwitting transgression by a sin-offering.

(Bamidbar 15:30) "And the soul who acts with a high hand": This is one who perverts the Torah, like Menasheh ben Chezkiah, who would sit and cast ridicule in the face of the L-rd, saying (for example): He should not have written in the Torah (Bereshit 30:14) "And Reuven went in the days of the wheat harvest." And He should not have written (Ibid. 36:22) "And the sister of Lotan was Timna." Of one such as he it is written in the Tradition (Psalms 50:20) "You sit and speak against your brother; you cast ridicule against your mother. These you have done and I have kept silent. You thought I was one such as you": (i.e.), you thought that perhaps as the ways of flesh and blood are the ways of the L-rd. (Ibid.) "I will reprove you and set (them) forth before your eyes." And of one such as he, Isaiah writes in the tradition (Isaiah 5:18) "Woe unto those who pull transgressions to themselves with strands of deceit, and sin as with the ropes of a wagon": In the beginning, sin is like the strands of a spider's web, and, in the end, sin is as ("stout" as) wagon ropes. Rebbi says: If a man does one mitzvah lishmah (for the sake of Heaven), let him rejoice not only in that mitzvah alone; for in the end, it will "pull along" many mitzvoth. And if a man commits one transgression, let him not despond over it alone, for in the end, it will pull along many transgressions. For mitzvah "tows" mitzvah, and transgression, transgression. (Bamidbar, Ibid.) "It is the L-rd whom he blasphemes (megadef)." R. Eliezer b. Azaryah says: As a man would say to his neighbor: "You have scraped out the dish (of food) and 'scraped' ('megaref,' similar to 'megadef') the 'dish' itself." (i.e., this is the ultimate insult). Issi b. Akiva says: As one would say to his neighbor: "You have scraped out the entire dish and left nothing in it." (Ibid.) "and that soul will be cut off": "cutting-off" connotes cessation (of the family line, i.e., he will be childless). "that soul": who acts deliberately. "from the midst of its people": but its people will remain at peace. (Ibid. 31) "For the word of the L-rd he has despised": This is a Sadducee. "and His commandment he has broken": This is a heretic. Variantly: "For the word of the L-rd he has despised": This is one who distorts the Torah. "and His commandment he has broken": This is one who breaks the covenant of the flesh (circumcision, i.e., one who does not circumcise his sons.) From here R. Elazar Hamodai said: One who desecrates the offerings, and cheapens the festivals, and breaks the covenant (of circumcision) of our father Abraham — even if he has performed many mitzvoth, it were best to "thrust" him from the world! Variantly: "For the word of the L-rd he has despised": this is one who says there is no Torah from Heaven. And even if he says: The entire Torah is from the mouth of the Holy One (except for) this thing that Moses said on his own — And even if he said: The entire Torah I accept, except for this inference, this kal vachomer (a fortiori argument) — this is "For the word of the L-rd he has despised." Variantly: "For the word of the L-rd he has despised": This is one who learns, but does not teach others. R. Nechemiah says: This is one who is able to learn but does not. R. Nathan said: This is one who paid no heed at all to words of Torah. R. Yishmael says: The verse speaks of idolatry, as it is written "For the word of the L-rd he has despised" — the first commandment of the Omnipotent One — (Shemot 20:2-3) "I am the L-rd your G-d … There shall be unto you no other gods before Me." (Bamidbar, Ibid.) "cut off shall be cut off": "cut off" — in this world; "shall be cut off" — in the world to come. These are the words of R. Akiva. R. Yishmael says: But is it not already written (Ibid. 30) "It is the L-rd whom he blasphemes; and that soul shall be cut off'? Are there three worlds? Rather, "and that soul shall be cut off" — in this world. "cut off" — in the world to come. "cut off shall be cut off" — Torah speaks in the language of man. (Ibid. 31) "its transgression is in it": All who die are atoned for by death; but this one, "its transgression is in it." As it is written (Ezekiel 32:27) "And their transgressions shall be upon their bones." — Even if they have repented? — It is, therefore, written (when) "its transgression is in it," and not when he has repented. Similarly, (Devarim 32:5) "They have corrupted themselves — not His children — their blemish" — When their blemish is in them, they are not His children. When their blemish is not in them, they are His children. R. Yishmael says: "its transgression is in it": What is the intent of this? Because it is written (Shemot 20:5) "He visits the iniquity of the fathers upon sons," I might think that (the father's sin of) idolatry, too, is visited upon sons "until the third and fourth generation"; it is, therefore, written (here, in respect to idolatry) "its transgression is in it" — in it (the soul of the doer) the transgression inheres, and it is not visited upon the sons, and not on the third and on the fourth generation. R. Nathan says: This ("its transgression is in it") is a good sign for a man, (indicating) that his transgressions are exacted of him after his death, (so that he may merit life in the world to come.) If a dead one is not eulogized or buried, or if he is eaten by an animal, or if rain descended upon it — this is a good sign, (indicating that his transgressions are being exacted of him after his death.) And even though there is no (Scriptural) proof for this, it is intimated in (Jeremiah 8:1-2) "At that time, says the L-rd, they will remove the bones of the kings of Judah, and the bones of its officers … And they will spread them out under the sun and the moon, etc." R. Shimon b. Elazar said: From here ("its transgression is in it") I have exposed (as false) the books of the Samaritans. For they say: The dead do not live — whereupon I said to them: But it is written "That soul shall be cut off; its transgression is in it." Let this not be stated (i.e., What purpose does it serve?) — It indicates that it (the soul) is destined to give an accounting on the day of judgment.

(Bamidbar 15:32) "And the children of Israel were in the desert, etc.": Scripture here speaks in disparagement of Israel, that they had observed only the first Shabbath, when they desecrated the second. "and they found a man mekoshesh wood on the Sabbath day." (mekoshesh" =) pulling (wood) up from the ground. You say that, but perhaps (the reference is to) a man himself, whose name was "Mekoshesh," (who was carrying wood). It is, therefore, written (in negation of this assumption, Ibid. 33) "And they brought him near, those who found him mekoshesh wood." How, then, must I understand (Ibid. 32) "mekoshesh wood"? As pulling up wood from the ground. And who was that man? Tzelafchad. It is written here (32) "desert," and elsewhere (27:23) ("Our father died in the) desert." Just as there, Tzelafchad; here, too, Tzelafchad. These are the words of R. Akiva. R. Yehudah b. Betheira said to him: In either case, you are destined to give an accounting if it is as you say — He who spoke and brought the world into being covered up for him, and you bring it to light! And you are libeling that tzaddik! But who was it? It was one of "the bold ones," viz. (Ibid. 14:44) "And they made bold to go up to the top of the mountain." (Ibid. 15:32) "And they found a man pulling up wood.": We are hereby apprised that Moses appointed watchers (to this end), and they found him pulling up wood. (Ibid. 33) "And they brought him near — those who found him pulling up wood.": Why is this mentioned again? Is not already written "And they found a man, etc."? We are hereby taught that they warned him (after finding him) and he continued doing so. R. Yitzchak says: This (repetition) is not necessary (to teach that prior warning is a prerequisite for the administration of the death penalty), viz.: If idolatry, the gravest (of all transgressions) is not liable (to the death penalty) without prior warning, how much more so does this hold for all the mitzvoth of the Torah. What is the intent, then, of "those who found him"? We are hereby apprised that they forewarned him, specifying the forbidden labor — whence it is derived that in the instance of all the proto-labors (avoth melachoth) in the Torah, there must be forewarning, specifying the forbidden labor. (Bamidbar, Ibid.) ("And they brought him near to Moses and to Aaron and to the entire congregation": If Moses did not know, would Aaron know? — Reverse the verse (i.e., "they brought him near to Aaron [who did not know] and to Moses," and expound it. These are the words of R. Yoshiyah. R. Channan says in the name of R. Elazar: They (Moses and Aaron) were sitting in the house of study, and they came and stood before them.

(Bamidbar 15:34) "And they placed him in ward": We are hereby apprised that all who are liable to krithuth ("cutting off") are put in ward (pending judgment). "for it was not made clear what should be done with him": But is it not written (Shemot 31:14) "He who profanes it shall be put to death"? What, then, is the intent of "For it was not made clear"? He did not know with what specific type of death until it was told to Him by the Holy One. (Ibid. 35) "And the L-rd said to Moses: Die, shall die the man": (i.e., this is the judgment) for all the generations (and not just in this particular instance.) "stone him with stones": in this particular instance. "the entire congregation": in the presence of the entire congregation. You say this, but perhaps it is to be understood literally (i.e., that the entire congregation is to stone him.) It is, therefore, written (Devarim 17:7) "The hand of the witnesses shall be against him first to put him to death." How, then, am I to understand "the entire congregation"? As in the presence of the entire congregation. (15:36) "And the entire congregation took him outside the camp": We are hereby taught that all those who are liable to the death penalty are put to death outside of beth-din. "And they stoned him with stones": One verse states "with stones," and another, (Vayikra 24:23) "with a stone." How are these two verses to be reconciled? The stoning site was two stories high. One of the witnesses pushes him on his thighs. If he turns over on his heart, he is turned over on his thighs. If he dies thereby, it is sufficient. If not, the second witness takes a stone and places it on his heart. If he dies thereby, it is sufficient. If not, all of Israel stone him with stones, in fulfillment of "the hand of the witnesses shall be against him first to put him to death, and the hand of all the people thereafter." There are thus reconciled "stone him with stones" and "and they stoned him with a stone." (Bamidbar, Ibid.) "as the L-rd commanded Moses": He said to them "Stone him," and they stoned him; "Hang him up," and they hung him up. But we have not (yet) heard that they were to hang him up (after he had been killed.) It is, therefore, written (Devarim 21:22) "If there be in a man a sin punishable by death, then he is to be put to death and you shall (thereafter) hang him on a tree." These are the words of R. Eliezer. R. Chidka said: Shimon Hashikmoni was a friend of mine, of the disciples of R. Akiva, and he said: Moses knew that the mekoshesh was to be put to death, but he did not know with which specific kind of death. It were fitting that the section of the mekoshesh be stated (entirely) through Moses but the mekoshesh, being liable had it stated through him. For "merit resolves itself through the meritorious, and liability through the liable."

(Bamidbar 15:37-38) "And the L-rd spoke to Moses, saying … and they shall make for themselves tzitzith": Women, too, are included (in the mitzvah of tzitzith.) R. Shimon exempts women from tzitzith, it being a time-based (only in the daytime) positive commandment, from which women are exempt, this being the principle: R. Shimon said: Women are exempt from all time-based positive commandments. R. Yehudah b. Bava said: Of a certainty, the sages exempted a woman's veil from tzitzith, and they are required in a wrap only because sometimes her husband covers himself with it. "tzitzith": "tzitzith" is something which "protrudes" ("yotzeh") somewhat. And the elders of Beth Shammai and those of Beth Hillel have already entered the upper chamber of Yonathan b. Betheira and declared: Tzitzith have no prescribed size. And they declared, similarly: A lulav has no prescribed size. "and they shall make for themselves tzitzith." I might think that one string suffices; it is, therefore, written (Devarim 22:12) "Fringes (shall you make for yourself.") How many fringes? Not fewer than three. These are the words of Beth Hillel. Beth Shammai say: Three of wool and the fourth of tcheleth (blue linen). And the halachah is in accordance with Beth Shammai. When is this so (that a minimum size is required)? In the beginning (of its attachment). But for what is left over or lopped off any size (is sufficient). (Bamidbar, Ibid.) "and they shall make for themselves tzitzith." I might think that all of it shall be tzitzith; it is, therefore, written "fringes." If "fringes," I might think all of it shall be fringes. It is, therefore, written "tzitzith." How is this (to be implemented)? That its fringes protrude from the corner (of the garment), and tzitzith from the fringes. "in the corners of their garments": I might think, even garments that are three-cornered, five-cornered, six-cornered, seven-cornered, and eight-cornered; it is, therefore, written (Devarim, Ibid.) "on the four corners of your garment," to exclude the aforementioned. And whence is it derived that pillows and covers are (also) excluded (from tzitzith)? From (Ibid.) "wherewith you cover yourself." If from there, I would think that night-clothes are also included (as requiring tzitzith). It is, therefore, written (Bamidbar, Ibid. 39) "and you shall see it" — in the daytime and not at night. And if it were intended both for day and night, it requires tzitzith. I might think that this excludes both the above and the garment of a blind man; it is, therefore, written (Bamidbar, Ibid. 39) "And it shall be for you for tzitzith" — in any event (i.e., to include a blind man). (Ibid. 38) "and they shall place on the tzitzith (on) the corner a strand of tcheleth": spun and doubled. This tells me only of the tcheleth, that it is to be spun and doubled. Whence do I derive (the same for) the white (i.e., the wool)? You derive it by induction, viz.: Since the Torah said: "place" tcheleth and "place" white, just as tcheleth is spun and doubled, so, white is spun and doubled. "and they shall place": on the place of the weaving (i.e., the corner of the garment), and not on the place of the "growing" (i.e., the strands at the corner of the garment). If he did place it on the site of the "growing," it is (nonetheless) kasher. R. Eliezer b. Yaakov includes it both on the "growing" and on the very edge of the garment, it being written "on the corners of their garments." "and they shall place on the tzitzith (on) the corner": What is the intent of this? From "and they shall make for themselves tzitzith, I might think that he should weave it (the tzitzith) together with it (the garment; it is, therefore, written "and they shall place." How so? He ties it (the tzitzith) together with it (the garment). (Ibid. 39) "And it shall be to you for tzitzith": The four tzitzith are mutually inclusive (i.e., in the absence of one there is no mitzvah), the four being one mitzvah. R. Yishmael says: They are four mitzvoth. R. Elazar b. R. Shimon says: Why is it called "tcheleth"? Because the Egyptians were "bereaved" ("nitkelu" [like "tcheleth"]) of their first-born, viz. (Shemot 12:29) "And it was in the middle of the night, that the L-rd smote every first-born, etc." Variantly: Because the Egyptians were "destroyed" ("kalu") in the Red Sea. Why is it called "tzitzith"? Because the L-rd "looked" ("hetzith") over our fathers' houses in Egypt, as it is written (Song of Songs 2:9) "The voice of My Beloved, behold, it is coming … My Beloved is like a gazelle or a young hart … Behold, He stands behind our wall, looking through the windows, peering through the lattices." R. Chanina b. Antignos says: One who fulfills the mitzvah of tzitzith, what is said of him? (Zechariah 8:23) "In these days it will happen that ten men, of all the languages of the nations will take hold of the corner (i.e., of the tzitzith) of a Jewish man, saying 'Let us go with you, for we have heard that G-d is with you!'" And one who nullifies the mitzvah of "the corner," what is said of him? (Iyyov 38:13) "to take hold of the corners of the earth and to shake the wicked from it!" R. Meir says: It is not written (Bamidbar, Ibid. 39) "And you shall see them" (the tzitzith), but "And you shall see Him." Scripture hereby apprises us that if one fulfills the mitzvah of tzitzith, it is reckoned unto him as if he beheld the face of the Shechinah. For tcheleth is reminiscent of (the color of) the sea; the sea, of the firmament; and the firmament, of the Throne of Glory, as it is written (Ezekiel 1:26) "And above the firmament that was over their heads … (28) the appearance of the likeness of the glory of the L-rd." (Bamidbar, Ibid.) "and you shall see and you shall remember": See this mitzvah and remember another mitzvah, (which is contingent upon it.) Which is that? The recitation of the Shema — But perhaps (the reference is to) one of all the other mitzvoth of the Torah. It is, therefore, written (in the section of tzitzith, Ibid. 41) "I am the L-rd your G-d," which you find to be written only in (the section of) the recitation of the Shema. "and you shall remember": Remember (i.e., recite) the section with your mouth. I might think that the section "vehaya im shamoa" (Devarim 11:13-21) should precede all of the sections. — Would you say that? The section of Shema (Devarim 6:4-9), which contains acceptance of the yoke of the kingdom of Heaven should precede "vehaya im shamoa," which contains acceptance of the yoke of mitzvoth, and "vehaya im shamoa," which obtains both in the daytime and at night, should precede the section of tzitzith ("vayomer" [Bamidbar 15:37-41]), which obtains only in the daytime. And perhaps he should recite three (sections) in the evening as he does in the daytime. It is, therefore, written (of tzitzith [Bamidbar 15:39]) "and you shall see it" — in the daytime and not at night. R. Shimon b. Yochai says: The section of Shema, which contains (the mitzvah of) learning (Torah), should precede "vehaya im shamoa," which speaks only of teaching. And "vehaya im shamoa" should precede the section of tzitzith, which is only to do (i.e., the final stage). For thus was Torah given: to learn and to teach, to keep and to do: "And you shall see it, and you shall remember (all the mitzvoth of the L-rd, and you shall do them."): Now does this not follow a fortiori, viz.: If one who fulfills the mitzvah of tzitzith, (which is only a sign and a remembrance towards the doing of mitzvoth,) is accounted as one who has fulfilled all of the mitzvoth, how much more so (is this true of) one who (actively) performs (any one of) all the mitzvoth of the Torah! "And you shall not go astray after your hearts": This is heresy, as it is written (Koheleth 7:26) "And I find more bitter than death 'the woman' (heresy), whose heart is snares and nets. Her hands are bonds. The good before G-d shall escape her." "and after your eyes": This is harlotry, as it is written (Judges 14:3) "Take her for me, for she is just in my eyes." "after which you go astray": This is idolatry, as it is written (Ibid. 8:33) "and they went astray after the ba'alim." R. Nathan says: that one not "drink" in this "cup" (i.e., his own wife), and cast his gaze at the "cup" of another. Variantly: "And you shall not go astray after your hearts and after your eyes": This teaches us that the eyes follow the heart. — But perhaps the heart follows the eyes! Would you say that? Are there not blind men who commit all the abominations in the world? What, then, is the intent of "And you shall not go astray after your hearts, etc."? That the eyes follow the heart. R. Yishmael says: "And you shall not go astray after your hearts": What is the intent of this? From (Koheleth 11:9) "Rejoice young man in your youth (… and walk in the ways of your heart"), (I would not know whether) in a way that is straight or in (any) way that you like; it is, therefore, written "And you shall not go astray after your hearts." (Ibid. 40) "So that you remember and you do (all of My mitzvoth): This equates remembering with doing. "and you shall be holy to your G-d": This refers to the holiness of all of the mitzvoth. You say the holiness of (all the) mitzvoth, but perhaps the holiness of tzitzith (is intended). — Would you say that? What is the (general) context? The holiness of all the mitzvoth. Rebbi says: The reference is to the holiness of tzitzith. You say the holiness of tzitzith, but perhaps the holiness of all the mitzvoth is intended. — (Vayikra 19:2) "Holy shall you be" already refers to the holiness of all the mitzvoth. How, then, am I to understand "and you shall be holy to your G-d"? As referring to the holiness of tzitzith — whence it is seen that tzitzith add holiness to Israel. (Ibid. 41) "I am the L-rd your G-d, who took you out of the land of Egypt.": Why is this mentioned here? So that one not say: I will take imitation-dyed threads (and attach them to my garment) as tcheleth, and who will know the difference? If (within the framework of) the measure of punishment, the lesser measure (of the L-rd) — if one sins in secret, He exposes him in public, (as He did in Egypt), then, (within the framework of) the measure of good, the greater measure (of the L-rd) — how much more so (does this hold true)! Variantly: Why is the exodus from Egypt mentioned in connection with every mitzvah? An analogy: The son of a king's loved one was taken captive. When he (the king) redeems him, he redeems him not as a son, but as a servant, so that if he (the son) does not accept his decree, he can say to him "You are my servant!" When they enter the province, he (the king) says to him: Put on my sandals and carry my things before me to the bath-house. The son begins to object, whereupon the king presents him with his writ (of servitude) and says to him: "You are my servant!" Thus, when the Holy One Blessed be He redeemed the seed of His loved one, He did not redeem them as "sons," but as servants, so that if they reject His decree He says to them: "You are My servants!" When they went to the desert, He began to decree upon them some "light" mitzvoth and some formidable ones, such as Shabbath, illicit relations, tzitzith, and tefillin, and Israel began to object — whereupon He said to them: "You are My servants! On that condition I redeemed you; on condition that I decree and you fulfill!" "I am the L-rd your G-d": Why is this stated again? Is it not already written (Shemot 20:2) "I am the L-rd your G-d who took you out of the land of Egypt"? Why state it again? So that Israel not say: Why did the L-rd command us (to do mitzvoth)? Is it not so that we do them and receive reward? We shall not do them and we shall not receive reward! As Israel said (Ezekiel 20:1) "There came to me (Ezekiel) men of the elders of Israel to make inquiry of the L-rd, and they sat before me." They said to him: A servant whose Master has sold him, does he not leave His domain? Ezekiel: Yes. They: Since the L-rd has sold us to the nations, we have left His domain. Ezekiel: A servant whose Master has sold him in order to return, does he leave His domain? (Ibid. 32-33) "And what enters your minds, it shall not be, your saying: We will be like the nations, like the families of the lands, to serve wood and stone. As I live, says the L-rd G-d. I swear to you that I will rule over you with a strong hand and with an outstretched arm and with outpoured wrath!" "with a strong hand": pestilence, as it is written (in that regard, Shemot 9:3) "Behold, the hand of the L-rd is in your cattle, etc." "with an outstretched arm": the sword, as it is written (I Chronicles 21:16) "with his (the angel's) sword drawn in his hand, stretched over Jerusalem." "and with outpoured wrath": famine. After I bring these three calamities upon you, one after the other, I will rule over you perforce!

(Bamidbar 15:37-38) "And the L-rd spoke to Moses, saying … and they shall make for themselves tzitzith": Women, too, are included (in the mitzvah of tzitzith.) R. Shimon exempts women from tzitzith, it being a time-based (only in the daytime) positive commandment, from which women are exempt, this being the principle: R. Shimon said: Women are exempt from all time-based positive commandments. R. Yehudah b. Bava said: Of a certainty, the sages exempted a woman's veil from tzitzith, and they are required in a wrap only because sometimes her husband covers himself with it. "tzitzith": "tzitzith" is something which "protrudes" ("yotzeh") somewhat. And the elders of Beth Shammai and those of Beth Hillel have already entered the upper chamber of Yonathan b. Betheira and declared: Tzitzith have no prescribed size. And they declared, similarly: A lulav has no prescribed size. "and they shall make for themselves tzitzith." I might think that one string suffices; it is, therefore, written (Devarim 22:12) "Fringes (shall you make for yourself.") How many fringes? Not fewer than three. These are the words of Beth Hillel. Beth Shammai say: Three of wool and the fourth of tcheleth (blue linen). And the halachah is in accordance with Beth Shammai. When is this so (that a minimum size is required)? In the beginning (of its attachment). But for what is left over or lopped off any size (is sufficient). (Bamidbar, Ibid.) "and they shall make for themselves tzitzith." I might think that all of it shall be tzitzith; it is, therefore, written "fringes." If "fringes," I might think all of it shall be fringes. It is, therefore, written "tzitzith." How is this (to be implemented)? That its fringes protrude from the corner (of the garment), and tzitzith from the fringes. "in the corners of their garments": I might think, even garments that are three-cornered, five-cornered, six-cornered, seven-cornered, and eight-cornered; it is, therefore, written (Devarim, Ibid.) "on the four corners of your garment," to exclude the aforementioned. And whence is it derived that pillows and covers are (also) excluded (from tzitzith)? From (Ibid.) "wherewith you cover yourself." If from there, I would think that night-clothes are also included (as requiring tzitzith). It is, therefore, written (Bamidbar, Ibid. 39) "and you shall see it" — in the daytime and not at night. And if it were intended both for day and night, it requires tzitzith. I might think that this excludes both the above and the garment of a blind man; it is, therefore, written (Bamidbar, Ibid. 39) "And it shall be for you for tzitzith" — in any event (i.e., to include a blind man). (Ibid. 38) "and they shall place on the tzitzith (on) the corner a strand of tcheleth": spun and doubled. This tells me only of the tcheleth, that it is to be spun and doubled. Whence do I derive (the same for) the white (i.e., the wool)? You derive it by induction, viz.: Since the Torah said: "place" tcheleth and "place" white, just as tcheleth is spun and doubled, so, white is spun and doubled. "and they shall place": on the place of the weaving (i.e., the corner of the garment), and not on the place of the "growing" (i.e., the strands at the corner of the garment). If he did place it on the site of the "growing," it is (nonetheless) kasher. R. Eliezer b. Yaakov includes it both on the "growing" and on the very edge of the garment, it being written "on the corners of their garments." "and they shall place on the tzitzith (on) the corner": What is the intent of this? From "and they shall make for themselves tzitzith, I might think that he should weave it (the tzitzith) together with it (the garment; it is, therefore, written "and they shall place." How so? He ties it (the tzitzith) together with it (the garment). (Ibid. 39) "And it shall be to you for tzitzith": The four tzitzith are mutually inclusive (i.e., in the absence of one there is no mitzvah), the four being one mitzvah. R. Yishmael says: They are four mitzvoth. R. Elazar b. R. Shimon says: Why is it called "tcheleth"? Because the Egyptians were "bereaved" ("nitkelu" [like "tcheleth"]) of their first-born, viz. (Shemot 12:29) "And it was in the middle of the night, that the L-rd smote every first-born, etc." Variantly: Because the Egyptians were "destroyed" ("kalu") in the Red Sea. Why is it called "tzitzith"? Because the L-rd "looked" ("hetzith") over our fathers' houses in Egypt, as it is written (Song of Songs 2:9) "The voice of My Beloved, behold, it is coming … My Beloved is like a gazelle or a young hart … Behold, He stands behind our wall, looking through the windows, peering through the lattices." R. Chanina b. Antignos says: One who fulfills the mitzvah of tzitzith, what is said of him? (Zechariah 8:23) "In these days it will happen that ten men, of all the languages of the nations will take hold of the corner (i.e., of the tzitzith) of a Jewish man, saying 'Let us go with you, for we have heard that G-d is with you!'" And one who nullifies the mitzvah of "the corner," what is said of him? (Iyyov 38:13) "to take hold of the corners of the earth and to shake the wicked from it!" R. Meir says: It is not written (Bamidbar, Ibid. 39) "And you shall see them" (the tzitzith), but "And you shall see Him." Scripture hereby apprises us that if one fulfills the mitzvah of tzitzith, it is reckoned unto him as if he beheld the face of the Shechinah. For tcheleth is reminiscent of (the color of) the sea; the sea, of the firmament; and the firmament, of the Throne of Glory, as it is written (Ezekiel 1:26) "And above the firmament that was over their heads … (28) the appearance of the likeness of the glory of the L-rd." (Bamidbar, Ibid.) "and you shall see and you shall remember": See this mitzvah and remember another mitzvah, (which is contingent upon it.) Which is that? The recitation of the Shema — But perhaps (the reference is to) one of all the other mitzvoth of the Torah. It is, therefore, written (in the section of tzitzith, Ibid. 41) "I am the L-rd your G-d," which you find to be written only in (the section of) the recitation of the Shema. "and you shall remember": Remember (i.e., recite) the section with your mouth. I might think that the section "vehaya im shamoa" (Devarim 11:13-21) should precede all of the sections. — Would you say that? The section of Shema (Devarim 6:4-9), which contains acceptance of the yoke of the kingdom of Heaven should precede "vehaya im shamoa," which contains acceptance of the yoke of mitzvoth, and "vehaya im shamoa," which obtains both in the daytime and at night, should precede the section of tzitzith ("vayomer" [Bamidbar 15:37-41]), which obtains only in the daytime. And perhaps he should recite three (sections) in the evening as he does in the daytime. It is, therefore, written (of tzitzith [Bamidbar 15:39]) "and you shall see it" — in the daytime and not at night. R. Shimon b. Yochai says: The section of Shema, which contains (the mitzvah of) learning (Torah), should precede "vehaya im shamoa," which speaks only of teaching. And "vehaya im shamoa" should precede the section of tzitzith, which is only to do (i.e., the final stage). For thus was Torah given: to learn and to teach, to keep and to do: "And you shall see it, and you shall remember (all the mitzvoth of the L-rd, and you shall do them."): Now does this not follow a fortiori, viz.: If one who fulfills the mitzvah of tzitzith, (which is only a sign and a remembrance towards the doing of mitzvoth,) is accounted as one who has fulfilled all of the mitzvoth, how much more so (is this true of) one who (actively) performs (any one of) all the mitzvoth of the Torah! "And you shall not go astray after your hearts": This is heresy, as it is written (Koheleth 7:26) "And I find more bitter than death 'the woman' (heresy), whose heart is snares and nets. Her hands are bonds. The good before G-d shall escape her." "and after your eyes": This is harlotry, as it is written (Judges 14:3) "Take her for me, for she is just in my eyes." "after which you go astray": This is idolatry, as it is written (Ibid. 8:33) "and they went astray after the ba'alim." R. Nathan says: that one not "drink" in this "cup" (i.e., his own wife), and cast his gaze at the "cup" of another. Variantly: "And you shall not go astray after your hearts and after your eyes": This teaches us that the eyes follow the heart. — But perhaps the heart follows the eyes! Would you say that? Are there not blind men who commit all the abominations in the world? What, then, is the intent of "And you shall not go astray after your hearts, etc."? That the eyes follow the heart. R. Yishmael says: "And you shall not go astray after your hearts": What is the intent of this? From (Koheleth 11:9) "Rejoice young man in your youth (… and walk in the ways of your heart"), (I would not know whether) in a way that is straight or in (any) way that you like; it is, therefore, written "And you shall not go astray after your hearts." (Ibid. 40) "So that you remember and you do (all of My mitzvoth): This equates remembering with doing. "and you shall be holy to your G-d": This refers to the holiness of all of the mitzvoth. You say the holiness of (all the) mitzvoth, but perhaps the holiness of tzitzith (is intended). — Would you say that? What is the (general) context? The holiness of all the mitzvoth. Rebbi says: The reference is to the holiness of tzitzith. You say the holiness of tzitzith, but perhaps the holiness of all the mitzvoth is intended. — (Vayikra 19:2) "Holy shall you be" already refers to the holiness of all the mitzvoth. How, then, am I to understand "and you shall be holy to your G-d"? As referring to the holiness of tzitzith — whence it is seen that tzitzith add holiness to Israel. (Ibid. 41) "I am the L-rd your G-d, who took you out of the land of Egypt.": Why is this mentioned here? So that one not say: I will take imitation-dyed threads (and attach them to my garment) as tcheleth, and who will know the difference? If (within the framework of) the measure of punishment, the lesser measure (of the L-rd) — if one sins in secret, He exposes him in public, (as He did in Egypt), then, (within the framework of) the measure of good, the greater measure (of the L-rd) — how much more so (does this hold true)! Variantly: Why is the exodus from Egypt mentioned in connection with every mitzvah? An analogy: The son of a king's loved one was taken captive. When he (the king) redeems him, he redeems him not as a son, but as a servant, so that if he (the son) does not accept his decree, he can say to him "You are my servant!" When they enter the province, he (the king) says to him: Put on my sandals and carry my things before me to the bath-house. The son begins to object, whereupon the king presents him with his writ (of servitude) and says to him: "You are my servant!" Thus, when the Holy One Blessed be He redeemed the seed of His loved one, He did not redeem them as "sons," but as servants, so that if they reject His decree He says to them: "You are My servants!" When they went to the desert, He began to decree upon them some "light" mitzvoth and some formidable ones, such as Shabbath, illicit relations, tzitzith, and tefillin, and Israel began to object — whereupon He said to them: "You are My servants! On that condition I redeemed you; on condition that I decree and you fulfill!" "I am the L-rd your G-d": Why is this stated again? Is it not already written (Shemot 20:2) "I am the L-rd your G-d who took you out of the land of Egypt"? Why state it again? So that Israel not say: Why did the L-rd command us (to do mitzvoth)? Is it not so that we do them and receive reward? We shall not do them and we shall not receive reward! As Israel said (Ezekiel 20:1) "There came to me (Ezekiel) men of the elders of Israel to make inquiry of the L-rd, and they sat before me." They said to him: A servant whose Master has sold him, does he not leave His domain? Ezekiel: Yes. They: Since the L-rd has sold us to the nations, we have left His domain. Ezekiel: A servant whose Master has sold him in order to return, does he leave His domain? (Ibid. 32-33) "And what enters your minds, it shall not be, your saying: We will be like the nations, like the families of the lands, to serve wood and stone. As I live, says the L-rd G-d. I swear to you that I will rule over you with a strong hand and with an outstretched arm and with outpoured wrath!" "with a strong hand": pestilence, as it is written (in that regard, Shemot 9:3) "Behold, the hand of the L-rd is in your cattle, etc." "with an outstretched arm": the sword, as it is written (I Chronicles 21:16) "with his (the angel's) sword drawn in his hand, stretched over Jerusalem." "and with outpoured wrath": famine. After I bring these three calamities upon you, one after the other, I will rule over you perforce!

R. Nathan said: There is no mitzvah in the Torah whose reward is not "at its side." Go and learn this from the mitzvah of tzitzith. There was once a certain man who was particularly diligent in the mitzvah of tzitzith. Once, hearing of a ("famed") harlot in the cities of the sea, who took four hundred gold coins as her hire, he sent her that sum, and she set a time for him. When the appointed time came, he went there and sat at the door of her house. Her maid-servant went in and said to her: That man whom you appointed a time for is sitting at the door of the house. The harlot: Let him come in. When he came in, she spread seven beds for him, six of silver and one of gold, and she was on the uppermost. Between each one was a silver ladder, and the uppermost, of gold. When he came to the act, his four tzitzith came and struck him across his face. They seemed to him like four men. He immediately left off and sat upon the ground. She, too, left off and sat upon the ground. She said to him "'Gapa of Rome' (an idolatrous oath), I shall not let you go until you tell me what blemish you have seen in me!" He: I swear, I have seen no blemish in you. There is no beauty like yours in all the world, but there is one mitzvah (tzitzith) concerning which it is written two times (Bamidbar 15:41) "I am the L-rd your G-d." "I am the L-rd your G-d" — I am destined to reward; "I am the L-rd your G-d" — I am destined to punish. And now they appeared to me as four witnesses (testifying to the above). At this, she said: I swear that I will not let you go until you write for me your name, the name of your city, and the name of the place where you study Torah. He wrote for her his name, the name of his city, the name of his master, and the name of the place where he studied Torah — whereupon she arose and divided all of her wealth: a third to the authorities (for permission to convert), a third to the poor, and a third which she took with her, in addition to those spreads. When she came to R. Meir's house of study, she said to him: My master, convert me. R. Meir: Is it possible that you have "cast your eyes" upon one of my disciples! At this, she took out the note that she had with her, and he said to her: "Go and claim your purchase!" Those spreads which she had spread for him unlawfully, she now spread for him lawfully, This was her reward in this world. As to the world to come, I do not know how much.

(Bamidbar, Ibid.) "For all the hallowed things of the children of Israel, etc.": Scripture forged a covenant with Aaron with the holy of holies (viz. Ibid. 19) to declare a law to make a covenant with them. And why was this necessary? For Korach arose against Aaron and contested the priesthood. An analogy: A king of flesh and blood had a retainer to whom he gave a field of holding as a gift, without writing or sealing (the transaction) and without recording it, whereupon someone came and contested his (the retainer's) ownership of the field. At this, the king said to him: Let anyone who wishes come and contest it. Come (now) and I will write, seal, and record it. Korach came and contested his (Aaron's) claim to the priesthood, at which the L-rd said to him: Let anyone who wishes come and contest it. I am (now) writing and sealing and recording it — wherefore this section is juxtaposed with (the episode of) Korach. (Bamidbar, Ibid.) "to you have I given them (the gifts)": in your merit "lemashchah": "meshichah" connotes greatness, as in (Vayikra 7:35) "This is mishchath Aaron and mishchath his sons, etc." R. Yitzchak says "mishchah" (here) connotes anointment, as in (Psalms 133:2) "the goodly oil upon the head, running down the beard, the beard of Aaron." (Bamidbar, Ibid.) "and to your sons": in the merit of your sons. "as an everlasting statute": the covenant obtaining for all of the succeeding generations. (Ibid. 9) "This shall be for you from the holy of holies from the fire": I would not know of what this speaks. Go out and see: What remains (for the Cohanim) of the holy of holies, all of which is consigned to the fire? You find this as obtaining only with a beast burnt-offering, (the hide of which reverts to the Cohanim.) "all of their offerings": the two loaves and the show-bread. "all of their meal-offerings": the sinner's meal-offering and the donative meal-offering. "all of their sin-offerings": the sin-offering of the individual and the communal sin-offering (viz. Vayikra 6:18), the bird sin-offering and the beast sin-offering. "all of their guilt-offerings": the "certain" guilt-offering, the "suspended" guilt-offering, the guilt-offering of the Nazirite and the guilt-offering of the leper. "which they shall return to Me": This refers to the theft of a proselyte, (which reverts to the Cohanim [viz. Ibid. 5:8]). "holy of holies": This refers to the leper's log of oil. "to you and to your sons": in your merit and in the merit of your sons. (Ibid. 10) "In the holy of holies shall you eat it": Scripture forged a covenant with Aaron with the holy of holies that they are to be eaten only in a holy place, within the curtains (i.e., in the azarah [the Temple court]). R. Yehudah said: Whence is it derived that if gentiles surrounded the azarah, they may be eaten (even) in the sanctuary? From "In the holy of holies shall you eat it." (Ibid.) "Every male shall eat it": Scripture forged a covenant with Aaron with the holy of holies that they are to be eaten by males of the priesthood. "Holy shall it be to you": What is the intent of this? I might think that only something fit for eating should be eaten in holiness. Whence do I derive (the same for) something which is not fit for eating? From "Holy shall it be to you." (Ibid. 11) "And this is for you the terumah of (i.e., what is set apart from) their gift-offerings": Scripture hereby apprises us that just as Scripture included holy of holies to decree a law to make a covenant with them, so, did it include lower-order offerings. "From all the wave-offerings of the children of Israel": This thing requires waving. "To you have I given them, and to your sons and to your daughters with you, as an everlasting statute": the covenant obtaining for all of the succeeding generations. "Every clean one in your house shall eat it": Scripture forged a covenant with lower-order offerings that they are to be eaten only by those who are clean. "All the best of the oil, and all the best of the wine and of the wheat": Scripture hereby apprises us that just as Scripture included the offerings of the sanctuary to decree a law to make a covenant with them, so, did it include the border offerings (i.e., those outside the sanctuary) to decree a law to make a covenant with them. "All the best of the oil": This is terumah gedolah (Devarim 18:4). "and all the best, etc.": This is terumath ma'aser (Bamidbar 18:26). "the first of them": the first of the shearing (Devarim 18:4). "which they shall give": shoulder, cheeks and maw (Ibid. 3). "to the L-rd": challah (Bamidbar 15:20). (Ibid. 18:13) "the first-fruits of all that is in their land": Scripture here comes to teach us about the bikkurim that holiness "takes" upon them while they are yet attached to the ground. For it would follow (otherwise, viz.:) Since holiness "takes" on bikkurim and holiness "takes" on terumah, then, if I have learned about terumah that holiness does not "take" on it while it is yet on the ground, so, with bikkurim. It is, therefore, written "the first-fruits of all that is in their land," to teach us otherwise. (Bamidbar 18:12) "To you have I given them": Scripture comes to teach that it is given to the Cohein. (Bamidbar, Ibid. 13) "Every clean one of your household shall eat it": Why is this stated? Is it not already written (Ibid. 11) "Every clean one in your house shall eat it (terumah)"? Why repeat it? To include the daughter of an Israelite betrothed to a Cohein as eating terumah. Does this include one who is betrothed? Perhaps it speaks only of one who is married! — (This is not so, for) "Every clean one in your house shall eat it" already speaks of one who is married. How, then, am I to understand "Every clean one of your household"? As including the daughter of an Israelite betrothed to a Cohein, as eating terumah. This would seem to include (as eating terumah) a betrothed one and a toshav (a ger toshav [sojourner]) and a sachir (a hired non-Jew). How, then, am I to understand (Shemot 12:45) "a toshav … shall not eat of it"? A toshav who is not in your domain; but one who is in your domain may eat of it. Or even a toshav who is in your domain (may eat of it). And how am I to understand "Every clean one of your household may eat of it"? As excluding a toshav and a sachir. Or perhaps, including a toshav and a sachir! It is, therefore, written (Vayikra 22:10) "and a sachir shall not eat the holy thing" (terumah): whether or not he is in your domain. And it happened that R. Yochanan b. Bag Bag sent to R. Yehudah in Netzivim: I heard about you that you said that the daughter of an Israelite betrothed to a Cohein eats terumah. He sent back: And I held you to be expert in the recesses of Torah when you cannot even expound a kal vachomer (a fortiori, viz.:) If a Canaanite maidservant, whose intercourse (with her master) does not acquire her (or him) for (purposes of) eating terumah, her money (i.e., the money by which he acquired her [viz. Vayikra 22:11]) causes her to eat terumah — then the daughter of an Israelite, whose intercourse (with her husband) acquires her (to him) for (purposes of) eating terumah, how much more so should her money (by which he betroths her) acquire her for (purposes of) eating terumah! But what can I do? The sages said: The daughter of an Israelite betrothed (to a Cohein) does not eat terumah until she enters the chuppah (the marriage canopy). Once she enters the chuppah, even if there were no intercourse, she eats terumah, and if she dies, her husband inherits her.

(Devarim 22:12) "Fringes shall you make for yourself": What is the intent of this? Because it is written (Bamidbar 15:38) "and they shall make for themselves tzitzith," I might think that one strand by itself suffices; it is, therefore, written "gedilim" (fringes).

(Bamidbar 15:20) Variantly: "from the house": Once it has been removed from the house, nothing further is required.

[Ed.: "Menorah" down below should probably be Menuda. "Chazar l'Suro", is the only time in Chazal that that form appears. It appears frequently, also in regard to converts, as Chazar M'suro. Perhaps its a mistake here, or perhaps it is actually meant as some kind of opposite. This translation begins in the middle, at a really cool part.] At that moment (while the people were mourning their punishment) God said to Moshe, go and bring some satisfaction to those poor ones, whose hearts have left them. Moshe said: Master of the Universe! With what can I give them satisfaction? God said back to him: Go and bring them satisfaction, with words of Torah. Which is what it means: “Speak to the Children of Israel, When you come to the land of your settlement, which I am giving to you, and you make a fire-offering to the Lord ..." (Num 15:2,3). At that moment there was a great quarrel between the Children of Israel and the converts. Such that God had to ask Moshe: Why are they making this quarrel?! Did I not write for you all, in My Torah, “The congregation shall have one law and the stranger residing among you the same law … one Torah and one justice” (15:15,16). From here, they taught: There are three kinds of converts. There is a convert that is completely like a non-Jew, a convert that is similar to a donkey, and there is a convert just like Abraham our forefather. What kind of convert is completely like a non-Jew? He has improperly killed meat and unkosher meat in his home, but he says, I’ll go and convert so I can be amongst them. Because they have good food and they’ve got holidays and Sabbaths, and I’ll still eat these in my house. So he twists [misrepresents? pushes?] himself and goes and converts. When he then turns from the proper path, he receives punishment, for his own good, to save him from what he is doing. The Holy One said to Israel: My children, just as he loved you, so you must love him. As it says, “And you shall love the convert” (Deut 10:19). What kind of convert is similar to a donkey? He goes to marry a Jewish woman, and they say to him, we won’t allow you to be with her unless you convert. So he twists himself and goes and converts. When he then turns from the proper path, he receives punishment, for his own good, to save him from what he is doing. The Holy One said to Israel: My children, just as he sought comfort from you, so shall give him comfort. As it says, “And the convert you shall not oppress” (Ex 22:20). What kind of convert is just like Abraham our forefather? He goes and searches out all the nations in the world. When he sees that they too tell of the goodness of the Jewish people, he says, I will go and convert, and thus bring myself under the wings of the Shechina. As it says, “Let no convert who has joined himself to the LORD say, ‘The LORD will surely exclude me from his people.’ (Isa 56:3).