Midrasch zu Mischlej 15:34

"These are the words" - Halakhah: Is a Jewish person permitted to write a Torah scroll in any language? This is what the Sages taught: The only difference between scrolls and Tefillin or Mezuzot is that scrolls may be written in any language. Rabban Gamliel says: One is not even permitted for scrolls unless they are written in Greek. What is Rabban Gamliel's reasoning that one it is permissible to write a Torah scroll in Greek? This is how our Rabbis taught: Bar Kappara said: It is written, "May God extend Yephet, may he dwell in the tents of Shem," (Gen. 9:27) that the words of Shem may be spoken in the language of Yephet - therefore it is permitted that they be written in the Greek language. The Holy Blessed One said: See how the language of the Torah is so dear that it heals the tongue! From where do we know this? Since it is written, "A healing tongue is a tree of life," (Pro. 15:4) and the "tree of life" only refers to the Torah, as it is said, "it is a tree of life to those who grasp onto her," (Pro. 3:18). The language of the Torah makes the tongue fluent.

Solomon exclaimed: The way of the sluggard is as though hedged by thorns; but the path of the upright is even (Prov. 15:19). Scripture is referring in this verse to the wicked Esau. Just as the thorns from a bush that cling to a man’s garment will cling to another part of the garment when he tries to brush them off, so the government of Esau (Rome), while still collecting a crop tax from Israel, would impose a head tax. And even before the head tax was fully collected, it would impose a levy for the care of its soldiers. The Holy One, blessed be He, did not do that: For the path of the upright is even, made level before Israel.

(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L rd) — the lesser — was only outside the city, then speech (that of the L rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L rd shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the L rd has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the L rd for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the L rd, the G d of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the L rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the L rd: A voice is heard in Ramah … Thus said the L rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L rd, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the L rd came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the L rd was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L rd? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the L rd range the entire land," (Mishlei 15:3) "The eyes of the L rd see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the L rd cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) "We have offended and rebelled" (the honor of the Father); "You have not forgiven" (the honor of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) "I have been very jealous for the L rd, the G d of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the L rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel). Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L rd). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

“Her adversaries have become the head, her enemies are tranquil, for the Lord has tormented her for her abundant transgressions; her infants are led into captivity before the adversary (Lamentations 1:5).
“Her adversaries have become the head.” Rabbi Hillel ben Rabbi Berekhya said: Anyone who comes to oppress Israel becomes a leader. What is the source? “Her adversaries have become the head.” You find that until Jerusalem was destroyed, there was no province that was at all significant.⁹⁹No city inhabited by non-Jews in the Land of Israel was significant. When Jerusalem was destroyed, Caesarea became a metropolis and a fortified city.
Another matter, “Her adversaries have become the head,” this is Nebuchadnezzar. “Her enemies are tranquil,” this is Nevuzaradan. Alternatively, “Her adversaries have become the head,” this is Vespasian. “Her enemies are tranquil,” this is Titus. For three-and-a-half years, Vespasian surrounded Jerusalem. There were four governors with him: The governor of Arabia, the governor of Africa, the governor of Alexandria, and the governor of Palestine. Regarding the governor of Arabia, there are two amora’im, one says that his name was Kilus and one said that his name was Pangar. There were four noblemen in Jerusalem: Ben Tzitzit, ben Guryon, ben Nakdimon, and ben Kalba Savua. Each and every one was capable of providing sustenance for the city for ten years. There was also ben Batiaḥ,¹⁰⁰Ben Batiaḥ was the leader of the zealots. the son of the sister of Rabban Yoḥanan ben Zakai, who was appointed over the storehouses, and he burned all the storehouses.¹⁰¹The zealots wanted to confront the Romans militarily, and burned the storehouses so that the people would be so desperate that they would have to fight. Rabban Yoḥanan ben Zakai heard and said ‘woe [vai].’ They went and told ben Batiaḥ: ‘Your uncle said woe.’ He sent and had him brought and said to him: ‘Why did you say woe?’ He said to him: ‘I did not say woe. Rather, I said va.’¹⁰²This is an exclamation of joy. He said to him: ‘You said va; why did you say va?’ He said: ‘Because you burned all the storehouses, and I said: As long as the storehouses are intact, they will not risk their lives to engage in battle.’ Between vai and va Rabban Yoḥanan ben Zakai escaped.¹⁰³He would have been killed if he had been known to have criticized the zealots. They applied to him the verse: “The advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:12).
Three days later, Rabban Yoḥanan ben Zakai went out to walk in the marketplace. He saw that they were boiling straw and drinking its broth. He said: ‘Are people who boil straw and drink its broth capable of standing against Vespasian’s troops?’ He said: ‘The priority is to get me out of here.’ He sent [a message] to ben Batiaḥ saying: ‘Get me out of here.’ [Ben Batiaḥ] said to him: ‘We have agreed among us that no person may emerge from here unless he is dead.’ He said: ‘Get me out in the guise of one who died.’ Rabbi Eliezer carried his [bier] from the head and Rabbi Yehoshua from the feet, and ben Batiaḥ walked before them. When they arrived they sought to stab him.¹⁰⁴When they arrived at the gate of the city, the zealots standing guard sought to stab him to ensure that he was, in fact, dead. Ben Batiaḥ said to them: ‘Is that what you want, that they will say that their rabbi died and they stabbed him?’ When he said that to them, they let him go. When they went out of the gate of the wall, they carried him and placed him in a certain tomb and they returned to the city. Rabban Yoḥanan ben Zakai went to walk among Vespasian’s troops. He said to them: ‘Where is the king?’ They went and said to Vespasian: ‘A certain Jew wishes to inquire after your wellbeing.’ He said to them: ‘Let him come.’ When he came he said: ‘Long live my lord, the emperor.’ He said to him: ‘You greeted me with the greeting of a king, but I do not reign [as king], and if the king will hear of it, he will kill me.’¹⁰⁵Literally, “he will kill that man.” Vespasian was referring to himself, as it was considered an act of rebellion to allow oneself to be treated as a king. [Rabban Yoḥanan ben Zakai] said to him: ‘If you are not [yet] the king, ultimately you will reign, as this Temple will be destroyed only by a king, as it is stated: “The Lebanon will fall by a mighty one”’ (Isaiah 10:34). They took him and placed him behind seven partitions.¹⁰⁶They placed him in detention in a place where there was no daylight. They would ask him: ‘What hour of the night is it?’ He would tell them. ‘What hour of the day is it?’ He would tell them. How did Rabban Yoḥanan ben Zakai know? It was from his studies.¹⁰⁷Based on the amount of material that he covered, he was able to calculate the time that elapsed (Etz Yosef).
Three days later, Vespasian went to bathe in the Gafna spring. After he bathed and put on one of his shoes, tidings reached him informing him that Nero had died and that the citizens of Rome had crowned him king. He sought to put on his other shoe, but it did not fit. He sent and had Rabban Yoḥanan ben Zakai brought and he said to him: ‘Are you not able to tell me? All these days I would wear two shoes and they would fit me, now one fits and one does not fit.’ He said to him: ‘You received good tidings, as it is written: “Good tidings fatten the bone”’ (Proverbs 15:30). He said to him: ‘What shall I do so it will fit?’ He said to him: ‘Is there a person whom you hate or who wronged you? Let him pass before you and your flesh will recede, as it is written: “A depressed spirit dries bones”’ (Proverbs 17:22).
They began telling parables before him: ‘What should one do to a barrel in which a snake has nested?’¹⁰⁸Their point was to trap him into admitting that he should have fought against the zealots of Jerusalem. He said to them: ‘One brings a snake charmer, charms the snake, and leaves the barrel intact.’ Pangar said: ‘One kills the snake and breaks the barrel.’ ‘What should one do to a cabinet in which a snake has nested?’ He said to them: ‘One brings a snake charmer, charms the snake, and leaves the cabinet intact.’ Pangar said: ‘One kills the snake and burns the cabinet.’ Rabban Yoḥanan ben Zakai said to Pangar: ‘All neighbors who perform evil perform it in their own neighborhood. Not only do you fail to plea in our favor, you speak to our detriment.’¹⁰⁹Pangar was the governor of Arabia, which is near the Land of Israel. By inciting Vespasian to deal harshly with the Jews, Pangar made it more likely that Vespasian would also deal harshly with Arabia. He said to him: ‘I want only what is best for you. As long as that Temple is intact, the kingdoms will confront you; if that Temple is destroyed, the kingdoms will not confront you.’ Rabban Yoḥanan said to him: ‘The heart knows whether it is constructive [laakal]¹¹⁰Literally, a woven basket. A play on words; literally, for a basket. or crooked [laakalkalot].’¹¹¹This phrase literally means “whether it is for a woven basket [laakal] or crooked [laakalkalot].” This was a common expression based on the play of words, and simply means the heart knows its real intent.
Vespasian said to Rabban Yoḥanan ben Zakai: ‘Make a request and I will grant it.’ He said to him: ‘I request that you leave this city and go on your way.’ He said to him: ‘Did the citizens of Rome crown me so I would leave this city? Make a [different] request and I will grant it.’ He said to him: ‘I request that you leave the gate of the western gate, which points toward Lod, so that anyone who emerges for four hours will be saved.’ After [Vespasian] conquered it, he said to him: ‘If you have someone who is beloved to you or someone with whom you are close, send and bring him before the soldiers enter.’ He sent to Rabbi Eliezer and Rabbi Yehoshua to take out Rabbi Tzadok. They went and found him at the city gate. When he came, Rabban Yoḥanan stood before him. Vespasian said to him: ‘You stand before this repulsive old man?’ He said to him: ‘By your life, if there was another like him, and you had double the [number of your] soldiers, you would not be able to conquer [the city.’ He said to him: ‘What is his strength?’ He said to him: ‘He eats one gamzuz¹¹²A fruit similar to a fig (Arukh). and from it studies one hundred chapters.’ He said to him: ‘Why is he so emaciated?’ He said to him: ‘It is due to the effects of fasts and abstinences.’ [Vespasian] sent and brought physicians and they would feed him a little at a time and would give him to drink a little at a time, until his body was restored [to good health]. Elazar, his son,¹¹³The son of Rabbi Tzadok. said to him: ‘Father, give them their reward in this world, so that they will have no merit with you in the World to Come.’ He gave them [a method for] mathematical calculations with fingers¹¹⁴This was a method of using the fingers to aid in easy computations of multiplication tables from six to nine (Yefei Anaf). and scales.¹¹⁵He introduced to them a new type of scale for weighing.
After he conquered it, he distributed the four sides to the four governors. The western gate was in the portion of Pangar. It was decreed from Heaven that it would never be destroyed. Why? Because the Divine Presence is in the west. They destroyed theirs, he did not destroy his. [Vespasian] sent and had him brought and said to him: ‘Why did you not destroy yours?’ He said to him: ‘By your life, I did so for the glory of the kingdom. Had I destroyed it, people would not know what you destroyed. When the people will see [the remaining wall], they will say: Look at the power of Vespasian, what he destroyed.’ He said to him: ‘By your life, you have spoken well; however, because you violated my command, that man¹¹⁶The reference is to Pangar himself. will ascend to the roof and cast himself from it. If he lives, he lives; if he dies, he dies.’ He ascended, cast himself, and died. The curse of Rabban Yoḥanan ben Zakai came upon him.¹¹⁷Rabban Yoḥanan had implied that if Pangar’s intentions were malicious toward the Jews, he should be cursed.

(Lev. 14:2:) “This shall be the law of the leper.” This text is related (to Prov. 18:21), “Death and life are in the power of the tongue.” Everything depends on the tongue. [If] one is acquitted, he is acquitted for life; [if] one is not acquitted, he is condemned to death. [If] one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah is a tree of life, as stated (in Prov. 3:18), “[Wisdom] is a tree of life to those who take hold of it.” It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4), “A healing tongue is a tree of life.” But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.⁹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, as stated (in I Sam. 22:16), “But the king said, ‘You shall surely die, Ahimelech.’” Saul also was killed, [as stated] (in I Chron. 10:13), “So Saul died for the treachery which he had committed against the Lord.” And thus did Saul say (in II Sam. 1:9, to a young man), “Please stand over me and slay me, for death throes have seized me.” [The young man was] the accuser¹⁰Gk.: kategoros. of Nob, the city of priests [against Saul]. Now death throes (shbts) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress), “And you shall make gold brocade (rt.: shbts).” Doeg also was uprooted (shrsh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7), “God will also tear you down for ever; He will seize you, tear you away from your tent, and uproot (shrsh) you from the land of the living. Selah,” [i.e., He will uproot you] from life in the world to come. Who is more severe? One who smites with the sword or [one who] smites with the dart? Say the one who smites with the dart. The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7), “Their tongue is a sharpened dart; it speaks deceit.” It also says (in Ps. 57:5), “people, whose teeth are spears and darts, and whose tongue a sharp sword.” See how harmful slander is, in that it is more harmful than adultery, shedding blood and idolatry.¹¹M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife), “then how shall I do this great evil and sin against God?” Of shedding blood it is written (in Gen. 4:13), “My sin is greater than I can bear.” Of idolatry it is written (in Exod. 32:31, with reference to the golden calf), “Alas, this people has sinned a great sin.” But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), or "great" (in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4), “The Lord shall cut off all flattering lips, [every] tongue speaking great things (in the feminine plural).” It is therefore stated (in Prov. 18:21), “Death and life are in the power of the tongue.” [Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Do not say, “Since I have license to speak, I am therefore speaking whatever I want.” See, the Torah has already warned you (in Ps. 34:14), “Keep your tongue from evil [and your lips from speaking deceit].” Perhaps you will say that you are suffering a loss. Are you not profiting instead? So the holy spirit proclaims (in Prov. 21:23), “The one who guards his mouth and his tongue guards his soul from trouble (tsarot).” Do not read this as “from trouble.” Instead [read it as], "from leprosy (tsar'at).” Another interpretation (of Prov. 18:21), “Death and life are in the power of the tongue”: Slander is so harmful that one does not produce it from his mouth without denying the Holy One, blessed be He.¹²M. Ps. 52:2. Thus it is stated (in Ps. 12:5), “Those who say, ‘By our tongues we shall prevail; our lips are with us, who is to be our Lord?’” The Holy One, blessed be He, as it were, cried out against those who speak slander (in Ps. 94:16), “Who will stand for Me against evildoers…?” Who can stand against them? And who will stand against them? Geihinnom? But Geihinnom also cries out, “I am unable to stand against them.” [Then] the Holy One, blessed be He, said, “I [will come at them] from above and you (Geihinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below.” Thus it is stated (in Ps. 120:4), “Sharp darts of the warrior along with burning coals of broom wood.” The Holy One, blessed be He, said to Israel, “Do you want to be delivered from Geihinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come.” Thus it is stated (in Ps. 34:13), “Who is the one who desires life….” And it is [then] written (in vs. 14), “Keep your tongue from evil and your lips from speaking deceit […].” Thus it is stated (in Lev. 14:2), “This shall be the law of the leper,” to teach you that one who speaks slander will have blemishes come to him, as it is stated, “This shall be the law of the leper (metsora'),” [i.e.] the one who proclaims evil (motsi' ra')¹³Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1. will find evil, in that he will have leprosy come upon him. See what is written about Miriam (in Numb. 12:1), “Then Miriam and Aaron spoke against Moses.” Therefore (in vs. 10), “then Aaron turned unto Miriam, and there was [Miriam] with leprosy like the snow.” What is written elsewhere (in Deut. 24:9)? “Remember what the Lord your God did to Miriam […].” And is it not all the more so? For if Miriam had this happen, when she only spoke against her beloved brother when he was absent¹⁴I.e., she spoke privately to Aaron with no desire to be hostile to Moses. Cf. Sifre, Numb. 12:1 (99:2). and was only intending to return him to his wife, how much the more so in the case of one who utters slander against his colleague? What is written above on the matter (in Deut. 24:8)? “Take care with the plague of leprosy [to watch diligently and do according to all that the priests and Levites shall teach…].” So the hand of the Holy One, blessed be He, also afflicted with it Aaron, who was high priest. Thus it is stated (in Numb. 12:9), “And the anger of the Lord was kindled against them, [i.e.] against Aaron and against Miriam.” Aaron, however, was healed immediately; but Miriam, after seven days, as stated (in Numb. 12:15), “So Miriam was shut up [outside of the camp] for seven days.” Ergo (in Lev. 14:2), “This shall be the law of the leper (metsora').” The one who proclaims evil (motsi' ra') is the one who finds evil (motse' ra'). And thus you find with the primeval serpent, because he spoke slander [to Eve] against his Creator, for that reason he became leprous.¹⁵Cf. Gen. R. 19:4. What did he say? R. Joshua ben Levi said (citing Gen. 3:5), “’For God knows that on the day that you eat from it, your eyes shall be opened and you will be like God, knowing good and evil.’ He said to her, ‘Every artisan hates his fellow [artisan].¹⁶The saying is proverbial. See Gen. R. 32:2; M. Pss. 11:6. Now when [the Holy One, blessed be He,] wanted to create His world, He ate from this tree. So he created His world. You [two] also eat from it. Then you will be able to create like Him.’ The Holy One, blessed be He, said to [the serpent], ‘You have spoken slander. Your end is to be stricken with leprosy.’” It is so stated (in Gen. 3:14), “So the Lord God said unto the serpent, “Because you have done this, more cursed shall you be than all the beasts of the field.” With what did he curse ('araroh) him? With leprosy. Now a curse can only be leprosy, since it is stated (in Lev. 13:52), “for it is a malignant (mam'eret) leprosy.”¹⁷The argument assumes that ‘arirah and mam’eret share the same root. So also Exod. R. 3:13. R. Huna said in the name of R. Joshua ben Levi, “The scales which are on the snake are his leprosy.”¹⁸Gen. R. 20:4. And not only that, but when all the deformed are cured in the world to come, the snake shall not be cured.¹⁹Tanh. (Buber), Gen. 11:9; Tanh., Gen. 11:8; Gen. R. 95:1. Thus it is stated (in Gen. 3:14), “more cursed shall you be than all the beasts.” From here [we learn] that they all shall be healed, but [the serpent] shall not be healed. People shall be healed, as stated (in Is. 35:5), “Then the eyes of the blind shall be opened….” It is also [written about] the wild beasts and the cattle (in Is. 65:25), “The wolf and the lamb shall feed together, and the lion like the ox shall eat straw, but the serpent's food shall be dust”; as he will never be healed, because he [was the one who] brought all mortals down to the dust. And what caused him to have [this punishment]? [It happened] because he had spoken slander.

(Fol. 59) R. Giddel was negotiating about a certain piece of land, when R. Abba went and bought it. R. Giddel went and brought a complaint about it before R. Zera, who forwarded it to R. Isaac Naphcha. The latter said to him: "Wait until he comes up during the festival and we will discuss it with R. Abba." When R. Abba did come up during the festival and was met by R. Isaac Naphcha, the latter said to him: "When a poor man is negotiating about a cake and another one comes and takes it away from him, what is the law?" Whereupon R. Abba answered: "Such a man should be called wicked." "If so, then why did the master do such a thing with R. Gid. del?" "I did not know about his negotiations." "But now, since you know it, let the master return it to him." Whereupon R. Abba replied: "I could not agree to sell it to him, for this is the first purchase in my business and it would be a bad sign should I dispose of it in such a manner; however, if he desires to take it as a present let him take it." The consequence was that R. Giddel did not take possession of the land, because it is written (Pr. 15, 27) But he that hateth gifts will live, and R. Abba did not take possession of it because R. Giddel had negotiated for it, so neither one took possession of it and it was therefore called "The field of the Rabbis."

Rabbi Shimon the son of Yochai began: "A man has joy in the answer of his mouth, and a word in season, how good it is (Proverbs 15:23)". "A man has joy", this is the Holy One, blessed be He, as it is said: "Hashem is a man of war, Hashem is his name (Exodus 15:3)". "In the answer of his mouth" [that corresponds to] "And Hashem said, let there be light." "And a word in season, how good it is" [that corresponds to] "and Hashem saw the light that it was good."

R. Chisda said: "Who may be called a scholar? One who is capable of deciding a T'refah for himself." R. Chisda said further: "Who may be termed (Pr. 15, 27) But he who hateth gifts will live? One who is capable of deciding a T'refah for himself." Mar Zutra lectured in the name of R. Chisda: "Whoever is versed in the Scripture, has taught the Meshna and is capable of seeing a T'refah for himeslf and waited upon scholars [taking part in their argumentative discussions], concerning him says the passage (Ps. 128, 2) When thou eatest the labor of thy hands, happy shalt thou be, and it shall be well with thee." R. Zebid said: "Such a man shall inherit both worlds, this world and the world to come; happy shalt thou be, refers to this world, and it shall be well with thee, refers to the future world." R. Elazar said: "Whenever something was sent to him from the house of the Prince of the Exile, he would not accept it and if he was invited [to any party] he would not go, saying, does not the master want me to live; for it is written, One who hateth gifts will live long." R. Zeira, on the contrary, if anything was sent him, he would accept it and if an invitation was extended him, he would go giving the reason for his action that they desire to be honored by his presence.

The Rock, His action is perfect: Yishaiyahu said, "Pursue the Lord in His being found" (Isaiah 55:6), and David said, "Pursue the Lord and His might, etc." (I Chronicles 16:11). Why did he [continue to] say, "seek His face always?" To teach you [that] the Holy One, blessed be He - may His name be blessed - sometimes appears and sometimes does not appear; sometimes hears and sometimes does not want to hear; sometimes answers and sometimes does not answer; sometimes is pursued and sometimes is not pursued; sometimes is found and sometimes is not found; sometimes is close and sometimes is not close. How is this? He appeared to Moshe, as it is stated (Exodus 33:11), "And the Lord spoke to Moshe." He went back and disappeared from him, when he said to Him, "Please show me Your glory" (Exodus 33:18). And so [too,] He appeared to Israel at Sinai, as it is stated (Exodus 24:10), "And they saw the God of Israel," and it states (Exodus 24:17), "And the appearance of the glory of the Lord." [But] He went back and disappeared from them, as it is stated (Deuteronomy 4:15), "since you did not see any picture," and it states (Deuteronomy 4:15), "the voice of words do you hear." And when Israel were in Egypt in torturous subjugation, "And God heard their moaning" (Exodus 2:24). [But] when they sinned, "The Lord did not hear your voice and did not listen to you" (Deuteronomy 1:45). He answered Shmuel at Mitspeh, as it is stated (I Samuel 7:9), "and Shmuel cried out to the Lord [...] and the Lord answered Shmuel." [But] He went back and did not answer Him, as it is stated (I Samuel 16:1), "And the Lord said to Shmuel, 'Until when are you mourning for Shaul.'" He answered David - and it stated (Psalms 34:5), "I have pursued the Lord and He answered me." [But] He went back and did not answer him, as it is stated (II Samuel 12:16), "and David fasted a fast, and he went in and laid down on the ground," and it is written (II Samuel 12:14), "also the child that is born to you will surely die." And at the time that Israel repents, He is found for them, as it is stated (Deuteronomy 4:29), "And from there, you will seek the Lord, your God [and you will find Him]." But if they do not repent, "They will go with their sheep and cattle to seek the Lord, but they will not find Him; He has cast them off" (Hosea 5:6). Sometimes He is close, as it is stated (Psalms 145:18), "Close is the Lord to all who call to Him"; [but] sometimes He is not close, as it is stated (Proverbs 15:29), "Far from evildoers is the Lord." And it is written (Numbers 6:26), "And the Lord shall lift His face"; but [another[ verse states (Deuteronomy 10:17), "Who does not lift the face." [Only] if [one] repents, He lifts His face to him. It is possible [that He does this] for all. [Hence] we learn to say "to you" (Numbers 6:26) - but not to another nation; as it is stated (Jeremiah 4:14), "Wash your heart from evil, Jerusalem, in order that you be saved" - if they repent. But if not, "Even if you wash with natron [... your iniquity is before Me]" (Jeremiah 2:22). Hence Yishaiyahu said, "Pursue the Lord in His being found; call to Him in His being close." [There is a relevant] parable: To what is the matter similar? To a king who said to his servants, "Go out and announce in all of my dominion that I am sitting and judging financial cases. Anyone who has an issue with his fellow - let him come in front of Me, and I will judge him favorably, [now] before I sit to judge capital cases." And so [too,] did the Holy One, blessed be He - may His name be blessed - say to Israel, "My sons, Know that I judge the world at these four periods: At Pesach about the grain; at [Shavouot] about the fruit of the trees; at Rosh HaShanah, all those that come to the world come in front of me like bnei Maron; and at [Sukkot] about the water. On three of these periods, I sit to judge financial cases, to make wealthy or make poor, to increase or to decrease. But on Rosh HaShanah, I judge capital cases, whether for death or life - as you say in the shofar blows of Rav, 'And upon it is said, about the provinces, etc.' But if you repent with a full heart, I will accept you and judge you favorably. As the gates of the Heavens are open and I will hear your prayers, since I 'observe from the windows, peer through the lattice,' [now] before I seal the judgement on Yom Kippur." Hence it is stated, "Pursue the Lord in His being found." Rabbi Shmuel bar Nachmani said, "[There is a relevant] parable: To what is the matter similar? To a king who resided in a province and the people of the province were angering him. The king got angry and went outside of it [a distance of] ten mil and he stayed there. A man saw him, [and] he said to the people of the province, 'Know that the king is angry with you and he is seeking to send his legions upon the city to destroy it. Go out and appease him and he will return to you, before he distances himself from you.' A clever man was there, [and] he said to them, 'Fools, While the king was with you, you did not seek to appease him. And now before he distances himself, go out to him. Maybe he will accept you.'" Hence it is stated, "Pursue the Lord in His being found" - these are the ten days of repentance, that he is found among you, as so did Yechezkel say, "a wall between Me and them" (Ezekiel 43:8). This is "call to Him in His being close. Let the evildoer leave his path and a man his thoughts of iniquity and return to the Lord and He will have mercy upon him" (Isaiah 55:6-7).

[(Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.] This text is related (to Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE. Everything depends on the tongue.¹⁰Tanh., Lev. 5:2. < If > one is acquitted, he is acquitted for life; < if > one is not acquitted, he is condemned to death. < If > one is engaged in Torah with his tongue, he is acquitted for life, inasmuch as the Torah [is called life, according to what is stated] (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. It (i.e., the Torah) is also one's healing for the evil tongue (i.e., slander), as stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE. But if one is occupied with slander, his soul is condemned to death, since slander is more harmful than the shedding of blood. Thus whoever kills takes only one life, but the one who speaks slander kills three people: the one who tells it, the one who accepts it, and the one about whom it is told.¹¹PRK 4:2; Lev. R. 26:2; Numb. R. 19:2; Deut. R. 5:10; M. Pss. 12:2; yPe’ah 1:1 (16a). Doeg spoke slander against Ahimelech; and he (i.e., Ahimelech) was killed, [as stated] (in I Sam. 22:16): BUT {SAUL} [THE KING] SAID: YOU SHALL SURELY DIE, AHIMELECH. Saul also was killed, [as stated] (in I Chron. 10:13): < SO SAUL DIED > FOR THE TREACHERY WHICH HE HAD COMMITTED AGAINST THE LORD. And thus did Saul say (in II Sam. 1:9, to a young man): PLEASE STAND OVER ME AND SLAY ME, FOR DEATH THROES HAVE SEIZED ME. < The young man was > the accuser¹²Gk.: kategoros. of Nob, the city of priests. Now DEATH THROES (ShBTs) can only denote priesthood, since it is stated (in Exod. 28:13 with reference to high-priestly dress): AND YOU SHALL MAKE GOLD BROCADE (rt.: ShBTs). Doeg also was uprooted (ShRSh) from the life of this world and from all life in the world to come. Thus it is stated (in Ps. 52:7 [5]): GOD WILL ALSO TEAR YOU DOWN FOR EVER; HE WILL SEIZE YOU, TEAR YOU AWAY FROM YOUR TENT, AND UPROOT (ShRSh) YOU FROM THE LAND OF THE LIVING. SELAH. < I.e., he will uproot you > from life in the world to come. Who is more severe? One who smites with the sword or < one who > smites with the dart? [Say: The one who smites with the dart.] The one who smites with the sword is only able to kill his companion if he draws near to him and touches him; but in the case of one who smites with the dart, it is not so. Rather one throws the dart wherever he sees him. Therefore, one who speaks slander is comparable to the dart, as stated (in Jer. 9:7 [8]): THEIR TONGUE IS A SHARPENED DART; IT SPEAKS DECEIT. It also says (in Ps. 57:5 [4]): THE CHILDREN OF ADAM, WHOSE TEETH ARE SPEARS AND DARTS, [AND WHOSE TONGUE A SHARP SWORD]. See how harmful slander is, in that it is more harmful than adultery, blood shedding, and idolatry.¹³M. Pss. 52:2. Of adultery it is written (in Gen. 39:9, where Joseph is addressing Potiphar's wife): THEN HOW SHALL I DO THIS GREAT EVIL AND SIN AGAINST GOD? Of blood shedding it is written (in Gen. 4:13): AND CAIN SAID TO THE LORD: MY SIN IS GREATER THAN I CAN BEAR. Of idolatry it is written (in Exod. 32:31, with reference to the golden calf): ALAS, THIS PEOPLE HAS SINNED A GREAT SIN. But when it (i.e., Scripture) mentions slander, it does not say "great" (in the masculine singular, as in Gen. 4:13), "great" in the feminine singular, as in Gen. 39:9 and Exod. 32:31), but "great" (in the feminine plural). Thus it is written (in Ps. 12:4 [3]): THE LORD SHALL CUT OFF ALL FLATTERING LIPS, < EVERY > TONGUE SPEAKING GREAT THINGS (in the feminine plural). It is therefore stated (in Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE.

R. Akiba asked R. Nechunia the Great: "Whereby have you merited to live so long?" The latter's servants came and beat R. Akiba [for such a question]. R. Akiba fled from them, and ascended the top of a tree, and said: Rabbi, since it is said (Num. 28, 4) Sheep [in singular], why should one be written in addition to it? I3e said to him: "To signify [that it should be] the best of the flock." [Turning to his servant] he said: "He is a young scholar, permit him to go." As to the first question, he said: "I never in my life accepted any presents, as it is written (Prov. 15, 27) He that hateth gifts will live. And I never insisted on retaliation; as Raba said: "He who passes over his retaliation, his sins will be passed over (be forgiven), as it is said (Micha 7, 18) Pardoning iniquity and forgiving transgression; i.e., to whom does God pardon iniquity? To him who pardons the wrongs of his neighbor toward him."

(Numb. 5:12:) “If anyone has his wife go astray (tisteh).” Our masters have taught, “The adulterers do not commit adultery, until a spirit of madness (shetut)³¹In the unpointed Hebrew text, shetut and tisteh appear to have the same root. enters them. Thus it is stated (ibid.), ‘If anyone has his wife go astray.’” [Here] we have learned about the woman. Where is it shown about the man? Where it is stated (in Prov. 6:32), “The one who commits adultery with a woman is has no sense (literally, is lacking heart).”³²Cf. Numb. 9:6. Another interpretation (of Numb. 5:12), “If anyone has his wife go astray.” This text is related (to Jer. 23:24), “If someone hides in secret places, [shall I not see him?]” See, is it not already written (Psalms 16:3), “The eyes of the Lord are everywhere, observing the bad and the good.”³³Numb. R. 9:9. And so too is it written (in Zech. 4:10; cf. II Chron. 16:9), “the eyes of the Lord; they roam around all the earth.” [So] what do we learn to say (in Jer. 23:24), “Shall I not see Him (ar'ennu)?” [Interpret these words³⁴In the Hebrew text this question and the one which follows each consists of the one word, ar’ennu. as follows:] Shall I not show him (ar'ennu) to the people and publish his works? (Jer. 23:24, cont.), “’Do I not fill the heavens and the earth,’ says the Lord.” I fill the realms above and the realms below, as stated (Is. 66:1), “The heavens are My throne and the earth is My footstool.” Another interpretation of (Jer. 23:24), “[If someone hides in secret places], shall I not see him? It is comparable to an architect³⁵Gk.: architekton; cf. Lat.: architectus. The parable appears in Numb. R. 9:1; Gen. R. 24:1. [who] went out as a katarikos (tax official) over a certain province. The inhabitants of the province began hiding their silver and gold within the very caves [that he had built]. The architect said to them, ‘I built the province, and I made the hidden treasuries. Will you hide [anything] from me?” Similarly, the Holy One, blessed be He, has said to adulterers, “Will you hide yourselves from me?” [It is as in (Jer. 23:24),] “If someone hides in secret places, I have created you and made your every cavity (mehilim mehilim).” [It is so stated (in Deut. 32:18),] “but you forgot the God who generated you (meholelekha).” Nothing will be useful to you, wherever you hide yourselves, because (according to Jer. 17:10:) “I the Lord search the heart, probe the kidneys, to render to each according to his ways, according to the fruit of his deeds.” I am the one who brings (rt.: qrb) you to judgment, as stated (in Mal. 3:5), “Then I will draw near (rt.: qrb) unto you in judgment; and I will be a swift witness against sorcerers, against adulterers […].” Therefore, you shall not go astray after the evil drive, so that none of you have his wife go astray, according to what is stated (in Numb. 5:12), “If anyone has his wife go astray.” Another interpretation (of Numb. 5:12), “If anyone (literally, if a man a man) [has his wife go astray].” [These words are] to teach you that she is going astray and being false with two, with the “Man of war” (as in Exod 15:3) above and with her man (husband) below.³⁶Numb. R. 9:2. The Holy One, blessed be He, says to her, “You lie to your husband, can you perhaps lie to Me? A parable: To what is the matter comparable?³⁷Numb. R. 9:9. To someone who was imprisoned within two houses, one inside the other. Now two guards were there, one on the inside and one on the outside. [The prisoner] opened [the door of] the inner [house] and left, and the guard did not notice him. When he came to leave the outer one, [the guard] did notice him. He seized him and said to him, “At that [guard] on the inside you laughed, but at me you cannot laugh.” Similarly the Holy One, blessed be He, has said to the adulterous woman, “At your husband you laugh, but at me you cannot laugh. Rather I sit and laugh at My creatures.” It is so stated (in Ps. 2:4), “The One sitting in the heavens shall laugh […].

Abba Sikra, the leader of the rebels in Jerusalem, was the son of R. Jochanan b. Zakkai's sister. The latter sent word to the former: "Come in secrecy unto me." When he came, R. Jochanan said to him: "How long are you going to commit these things which cause death unto the entire population?" His nephew answered him: "What can I do, should I say a word against them, they will execute me?" "Find a way," said R. Jochanan to him, "so that I should be able to get out of this town and try to see the enemy. Perhaps there will he a little help." His nephew then advised him and said: Feign sickness and let the people come in and visit you as a sick person. Procure something that causes a bad odor and leave it with thee over night, and let the Rabbis announce that you have died. Your disciples shall then enter to carry you, but none else shall enter, so that they should not thereby feel that you are light in weight, and understand that you are alive, for a live person weighs less than a dead one." He did so. R. Elazar entered on one side and R. Joshua on another, and began to carry him away. When they came to the gates, [and waited to take the body out for burial,] the watchmen wanted to stick their spears into the body. Whereupon Abba Sikra said to him: "The Romans will say: 'Their own Rabbi have they pierced with spears.' " They then wanted to throw him over the gate. Whereupon he again said to them: "The Romans will say, 'Their own Rabbi have they thrown over the gate.'" Consequently they opened the gate for the [dead body] and they left… . When R. Jochanan b. Zakkai appeared before Vespasian, he said: "Peace unto thee king, peace unto the king." The latter said to him: "You deserve twice execution; firstly, because I am no king and you are calling me king. Secondly, had it been true that I am king, why have you not come unto me until now?" R. Jochanan then said to him: "As to your statement, that you are no king, (Ib. b) I claim that you are a king, for had you not been a king then Jerusalem would not have been surrendered into your hands, for it is written (Is. 10,34) And the Lebanan shall fall by [means of] a mighty (Adir), and mighty refers to no one else but a king, as it is written (Jer. 30, 21) And the Leader [Adir] shall be of themselves. And Lebanan refers to none else but the Temple, as it is said (Deut. 3, 25) This goodly mountain and the Lebanan. As to your question; that if you were a king why then did I not come to you before; I will answer that the rebels who are among us prevented me from doing so." Vespasian then said to him: "If there is a barrel full of honey and a serpent is around it, is it not proper to break the barrel on account of the serpent?" R. Jochanan remained silent. R. Joseph and other authorities say R. Akiba applied the following passage to this incident (Is. 44, 25) That turneth the wise backward, and maketh their knowledge foolish. Why, he should have said to him: "The proper thing is to take a pincer and remove the serpent from the barrel and kill it, but the barrel should be left alone." While they were so discussing a courier that was dispatched from Rome came and said: "Arise, because the Kaiser died and the nobles of Rome decided to put you at the head of them." Vespasian was then putting on his shoes. One shoe he had on and was about to put on the other. He could not place his foot into it, nor pull off the one he had on. Whereupon R. Jochanan said to him: "Do not worry, it is because you received good tidings that this occurred to you, for it is written (Pr. 15, 30) And good report giveth marrow to the bones." "What is the remedy for it?" R. Jochanan advised him that a man with whom he was not satisfied should come and pass before him, as it is written (Ib. 17, 22) But a depressed spirit dieth up the bones. He did so, thus enabling him to put on the shoes. He again said to him: "Since you are so wise, why didn't you come to me until now?" Whereupon R. Jochanan replied: "Didn't I give you an excuse for it?" "But did I not tell you what you should have done," remarked Vespasian… . Vespasian then said to R. Jochanan b. Zakkai: "I will leave the city and I will send another one; nevertheless, ask some favor from me and I shall try to give it to you." He then said to him: "Give me the city of Jamnia with its sages and also the entire noble family of Rabban Gemaliel and sufficient doctors to cure R. Zaddak from his sickness." R. Joseph, and according to others R. Akiba, applied the following passage (Is. 44, 25) He that turneth the wise backward and maketh their knowledge foolish. He should have asked of Vespasian to leave the entire city. But R. Jochanan thought that perhaps he would not have been able to gain so much, thus even a little would not be saved.

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.⁹²Unlike his father and grandfather, all his offspring were righteous.
What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2).
Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?⁹³In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he⁹⁴Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another.
What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?⁹⁵The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,⁹⁶When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.⁹⁷Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna⁹⁸This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.”
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.⁹⁹They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,¹⁰⁰Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This¹⁰¹Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This¹⁰²Yabetz is Otniel.
It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:¹⁰³Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”

This is what Scripture says: "Your oils yield a sweet fragrance" (Songs 1:3) the sages say: "there are five things that are metaphors for Torah: water, and wine, and honey, and milk, and oil. Water, as it says: "Ho, all who are thirsty, go to water" (Isaiah 55:1). Wine, as it says: "Come, eat my food, and drink the wine that I have mixed" (Proverbs 9:5). Honey and milk, as it says: "Honey and milk under your tongue" (Songs 4:11). Oil, form where? " Your name is like finest oil" (Songs 1:3). Just as like with oil, which begins bitter and ends sweet, so too the words of Torah: a person suffers in the beginning, but in the end it is sweet for them, as it is written "Though your beginning be constricted/painful, in the end you will grow very great" (Job 8:7). Another interpretation: just as oil lives forever (never spoils) so too the words of Torah never spoil. Just as oil gives light to the world so too the words of Torah give light to the world. Another interpretation: just as oil does not mix with other liquids, so too Israel cannot mix with idolaters. From where do we get this? Because it is written "I have separated you from the [other] peoples to be mine!" (Lev. 20:26). Another interpretation: Just as oil, even if you put it in many different liquids, it comes on top, so too Israel are higher than the idolaters, just as it is written "" (Deut. 28:1). Another interpretation: "and it will be, if you hear" (Deut. 11:13) - Rabbi Yehoshua of Sikhnin says, in the name of Rabbi Levi: the Holy Blessed One said - if you (singular) listen to My mitzvot, I will listen to your (singular) prayers. Another interpretation: Rabbi Yehoshua says, in the name of Rabbi Nachman - everyone who comes to the synagogue and listens to words of Torah will merit to sit among sages in the world to come, as it is written "A ear that listens the directions of life will dwell among sages" (Prov. 15:31).

(Gen. 33:18:) NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >. Let our master instruct us: What is meant by "saying something (DBR) superfluous on the Sabbath"? Thus have our masters taught (in Shab. 24:5): VOWS MAY BE QUESTIONED (with a view to annulment) WHEN NECESSARY FOR THE SABBATH.³⁹Note that the wording differs somewhat from modern editions of the Mishnah. Ergo: Something (DBR) which is not necessary for the Sabbath is not < to be > questioned.⁴⁰See Shab. 157a. And needless to say, it is forbidden to multiply < superfluous > things (DBR) on the Sabbath. R. Huna said: If someone is corrupted by a transgression, angels of destruction immediately denounce him. It is so stated (in Job 33:22): HIS SOUL DRAWS NEAR TO THE GRAVE. What should one do? Let him be engaged in < the study of > the Torah and be preserved. And, if he does not know how to recite < oral tradition >, let him read < Scripture >. And if he does not know how to read < Scripture >, let him take hold of the Torah and live, as stated (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. Thus, if one is not a Torah scholar, let him be one who takes hold of a Bible teacher and a Mishnah teacher so that they may instruct him in Torah. Then he will merit living, as stated (ibid.): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. But, if he is a Torah scholar, the Torah will heal him from every evil and from all suffering. Thus it is stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE…. This is the Torah. There is no one who would labor at the Torah as our ancestor Jacob < did >. It is just as you say (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. "Dwelling in a tent" is not written here but DWELLING IN TENTS. He would go out from the academy (bet midrash) of Shem and enter the academy of Eber. Then < he would go > from the academy of Eber to the academy of Abraham. Therefore, when he had wrestled with the angel < and when > he was limping on his thigh, as stated (in Gen. 32:32 [31]): THE SUN ROSE UPON HIM … AND HE WAS LIMPING ON HIS THIGH, the Holy One immediately appeared to him, healed him, and brought him whole to the city of Shechem. Where is it shown? Where it is stated (in Gen. 33:18): NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >.

R. Zera in the name of Rab said: "What is the meaning of (Prov. 15, 15) All the days of the afflicted are evil? This refers to the masters of Gemara [because they must find out how to decide the laws from the Mishnayoth, which always need an explanation]. "But he that is of a cheerful heart," etc., refers to the one who is a master in Mishnah. Rabba, however, maintains the reverse. And this is what R. Mesharshia said in the name of Raba: "What is the meaning of the passage (Eccl. 109) He that moves stones will be hurt through them, he that cleaveth wood will be endangered thereby, i.e. he that moves stones will be hurt by them, refers to the masters of the Mishnah; he that cleaveth wood will be endangered thereby, refers to the masters of Gemara, because they do not always succeed in finding out the correct decisions." R. Chanina said: "All the days of the afflicted, etc., refers to one who has a bad wife, but he who is of a cheerful heart, etc., refers to one who has a good wife." R. Janai said: "And the days of the afflicted, etc., refers to one who is fastidious; and he that is of a cheerful heart, etc., refers to one who has a good physical constitution." R. Jochanan said: "All the days of the afflicted are evil. refers to one whose nature is merciful, and who takes to heart everything which happens to his fellow-men; but he that is of a cheerful heart, etc., refers to him who is merciless." R. J. Joshua b. Levi said: "All this, etc., refers to one who is pendantic; but he, etc., refers to him whose mind is worldly."

Since wordlings increased the courts became deprived, and the deeds of man became corrupt and there is no satisfaction [to the Lord] in the world. Since respect for litigants increased at the courts, all mention of the following disappeared, (Deut. 1, 17) Ye shall not be afraid of any man, and application of, Ye shall not retpect person in judgment, ceased. People revoked from themselves the heavenly yoke, and placed, instead, upon themselves the yoke of frail man. Since the habit of whispering among the judge while sitting at court increased, the anger of the Lord waxed strong [for advising quietly, to each and every one, how to mistreat justice], and the Shechina departed from Israel, as it is said (Ps. 82, 1) In the midst of Judges does He judge. Since it increased, (Ez. 33, 31) While their heart goeth after their unlawful games, it increased, (Is. 5, 20) Woe unto those that say of the evil, it is good, and of the good, it is evil. Since those who say of the evil it is good, and of the good it is evil, grew more in numbers woes increased upon the world. Since those who draw with the increased spittle (assumed aristocratic airs), the scholars decreased and the Torah had to look after its students. Since haughty people increased, the daughters of Israel began to get married to them, which caused the entire generation to become a camouflage. Is that so, has not R. Mari said: "He who is boastful is not favored even by his own household, as it is said (Haba 2, 5) Ye, moreover, wine is a treacherous dealer; the haughty man abideth not; he who enlargeth his desire even in his own house will he not be tolerated, [hence we see that he is not beloved to anyone]? Indeed in the very beginning [not knowing the exact nature] people like such a man, but at the end he is despised by them. Since the custom of the judges to force goods on private people increased, [making people their mercantile agents or their customers], bribes and the wresting of judgment thereby increased and goodness ceased from Israel. When those who say 'I accept thy favors and I shall appreciate thy favors, became numerous [in official life]; then the custom to do whatever one pleased increased among the people. The lower class became exalted and the exalted became low and the kingdom became more and more corrupt. Since selfishness increased, robberies and the hard-hearted [that closed their hearts against the poor] became numerous, who closed their hands from lending to their friends increased, transgressing thereby the passage, (Deut. 15, 9) Beware that there be not a wicked thought in thy heart. Since those who receive presents increased, man's days decreased and his years were shortened because it is said (Pr. 15, 27) But he that hateth gifts will live. Since wantonness increased, the quarrels in Israel increased; since the disciples of Shammai and Hillel became numerous, dissension increased in Israel and the Torah became like two separate Torahth.

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."

(Fol. 101) Our Rabbis were taught: If one reads a verse of Solomon's Songs, and treats it like [a secular] song, or if one reads any other verse in the drinking-places [not in its proper time], causes evil to the world, because the Torah, dresses itself in a sack, and appears before the Holy One, praised be He! saying: "Sovereign of the Universe, Thy children have made of me a fiddle on which frivolous persons play." And he sayeth to her: "My daughter with what else, then, shall they occupy themselves while they are eating and drinking?" And she says before Him: "Sovereign of the Universe, if they are masters in the Scriptures, then let them occupy themselves with the Pentateuch, Prohpets and Hagiographa; if they understand Mishnah, let them then study Mishnah, Halacha and Haggadah, and if they are Talmudists, let them study Halachoth in time of Passover on Pesach. Of Pentecost at that time. And the Halachas of Feast of Tabernacle at that time." R. Simeon b. Elazar in the name of R. Simon b. Chanania testified: "If one reads a verse in its proper time, he benefits the world, as it is said (Pr. 15, 23) And a word in due season, how good is it!"

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”

(Ibid., cont.:) BUT RACHEL HAD A LOVELY FORM AND WAS LOVELY TO LOOK AT. Why? Because it is stated (in Prov. 15:30): GOOD NEWS PUTS FAT ON THE BONES. He (Esau) took no action. Rather (in Gen. 28:9): ESAU WENT TO ISHMAEL AND TOOK MAHALATH BAT ISHMAEL < BEN ABRAHAM, THE SISTER OF NEBAIOTH, FOR A WIFE >. Jacob said: Because of the blessings he wanted to kill me; so when I take his wife Leah, who knows if he will leave Mahalath bat Ishmael, come against me, and say: Was it not enough for you to take my birthright and my blessing, that you have taken my betrothed as well! He therefore said to Laban (in Gen. 29:18): I SHALL SERVE YOU SEVEN YEARS FOR < YOUR YOUNGER DAUGHTER > RACHEL. Apart from such a situation, would a man taking a wife leave the older and take the younger?³⁵Since daughters inherit in the absence of sons (Numb. 27:8), the elder daughter would receive the double inheritance of the first-born. See Deut. 21:15-17. Rather < the story is > to teach you that, since Leah was sitting around because of Esau, Jacob said to Laban (ibid.): I SHALL SERVE YOU SEVEN YEARS FOR < YOUR YOUNGER DAUGHTER > RACHEL. Now, when Laban saw that, he said: See here, I am giving away the elder immediately. (Gen. 29:23:) AND, WHEN IT WAS EVENING, HE TOOK HIS DAUGHTER LEAH < AND BROUGHT HER TO HIM >. Jacob said to him: Now were these the terms?³⁶Cf. Gen. R. 70:17. (Gen. 29:25, 26, 28:) DID I NOT SERVE WITH YOU FOR RACHEL? THEN LABAN SAID: IT IS NOT THE CUSTOM IN OUR PLACE…. SO JACOB DID THUS, < AND COMPLETED THE BRIDAL WEEK OF THIS DAUGHTER; THEN LABAN GAVE HIM HIS DAUGHTER RACHEL FOR A WIFE >. He began to love her more than Leah. The Holy One said: Look, I am giving Leah children so that she may be more beloved than Rachel. (Gen. 29:31:) WHEN THE LORD SAW THAT LEAH WAS HATED, HE OPENED HER WOMB.

R. Simeon ben Yohai began his discourse with the verse “He stood, and measured the earth” (Habakuk 3:6). That is, the Holy One took the measure of all peoples and found no people other than Israel worthy of receiving the Torah. The Holy One took the measure of all generations and found no generation other than the generation of the wilderness worthy of receiving the Torah. The Holy One took the measure of all mountains and found no mountain other than Sinai worthy of having the Torah given on it. The Holy One took the measure of all cities and found no city other than Jerusalem worthy of having the Temple built within it. The Holy One took the measure of all lands and found no land other than the Land of Israel worthy of being given to Israel.

And his offering: one silver bowl (Numbers 7:13). Behold it is written (Song of Songs 4:7) "You are all beautiful, my love, and there is no blemish in you" - this is speaking of Israel. Rabbi Shimon ben Yochai taught: at the time that Israel stood before Mount Sinai to accept the Torah, there were no blind people among them, nor deaf, nor mentally incapable, nor mutes, nor lame, nor limping. At that moment it says, "You are all beautiful, my love, there is no blemish in you." -- until they sinned with the calf, and among them were made zavim and metzoraim, as it says (Exodus 32:25) "And Moshe saw the people, that they were scattered [פרוע]", and it is also written (Leviticus 13:45) "As for the person with a leprous affection, their clothes shall be rent, their head shall be wild [פרוע],". At that moment, it says (Numbers 5:2) "Send out from the camp every tzarua and every zav". But before Mount Sinai, they were whole, as it says "You are all beautiful, my love, there is no blemish in you". Another opinion: "All of you is beautiful, my love" speaks of the tribes. And if you say, how can all of them be beautiful? For Ya'akov their father blessed the tribes, and chided Reuven, Shimon, and Levi. How can you say they "you are all beautiful"?! Rabbi Elazar says, even though he blessed the later tribes and chided the former tribes, even so he returned and blessed them, as it says (Genesis 49:28) "These are the tribes of Israel, twelve..." -- he made them nourished from each other. What is (Genesis 49:28) "And he blessed them, each according to his own blessing"? When he blessed them, he returned and blessed them again -- rather, it teaches that when Ya'akov our father blessed his children, he would compare them to animals. He compared Yehuda to a lion; "Yehuda is a lion's whelp..." (Genesis 49:9). He compared Dan to a snake; "Dan shall be a snake..." (Genesis 49:17). He compared Naftali to a hind; "Naftali is a hind let loose..." (Genesis 49:21). Binyamin to a wolf; "Binyamin is a ravenous wolf..." (Genesis 49:27). Even though this is so, he returned and called all of them lions, all snakes, all hinds, all wolves. You can know that this is so, since behold Dan was called a snake, and he returned and called him a lion; "Dan is a lion's whelp..." (Deuteronomy 33:22). So you learn that he returned and included Reuven, Shimon, and Levi in the blessing of their brothers, to uphold that which is written; "you are entirely beautiful, my love". And so the verse returns and counts Reuven, Shimon, and Levi individually in the book of Exodus, and does not count the others. Rabbi Yehuda and Rabbi Nechemya and the rabbis [offer alternaive explanations for this]. Rabbi Yehuda says, this is why Reuven, Shimon, and Levi were counted individually: since all the tribes did not guard their lineage in Egypt, and Reuven and Shimon and Levi guarded their lineages, thus their lineages are enumerated there. Rabbi Nechemya says, all the tribes worshipped star-worship in Egypt, and tre tribes of Reuven, Shimon, and Levi did not worship star-worship; thus they merited to be counted alone. And the rabbis say, all the tribes did not act with authoority/leadership [?] in Egypt, but Reuven, Shimon, and Levi acted with leadership in Egypt,. Reuven died and leadership was given to Shimon, Shimon died and it was given to Levi. Levi died and they wished to give it to Yehuda, and a Bat Kol went out and said, "Leave it, until its time comes!" When did it's time come? After the death of Yehoshua (Judges 1:1-2) "And it was after the death of Joshua that the Israelites inquired... and God said, Yehuda will go up". Rabbi Levi and Rabbi Chanin: one says "Therefore, it returned and related these three tribes, because their father had chided them." The other says, "because their lineage relates to Moshe and Aharon". And we do not know which of them said this and which of them said this, since it's from what Rabbi Yudan said in the name of Rabbi Yehuda son of Rabbi Simon in the name of Rabbi Chanin in the name of Rabbi Shmuel bar Yitzchak. "The ear that listens to the reproof of life abides among the wise" (Proverbs 15:31) -- this is Rabbi Chanin, who said, because he chided them. And because they accepted the reproof of their father, they merited to be ennumerated beside Moshe and Aharon. For this reason, it says "You are entirely beautiful, my love...". Another interpretation, "you are entirely beauutiful, my love..." according to Yirmiyahu, who said (Jeremiah 6:30) "They are called 'rejected silver'..." and Yechezkel called them dross; "O mortal, the House of Israel has become dross to Me" (Ezekiel 22:18). Zechariah came and said, "I saw, and behold, a menorah... entirely [כֻּלָּהּ] of gold.." (Zechariah 4:2), to fulfil that which is written, "all of you [כֻּלָּךְ] is beautiful, my love". Another interpreation; "you are entirely beautiful, ...": this is speaking of the princes of the tribes at the time that they brought forth for the dedication of the altar. They did not bring all together on one day, rather each and every one on individual days, as like that which is written "One prince each day" (Numbers 7:11). Could it be that the one who brought his offerings first was most beloved?! Yehuda who brought his offerings first was most beloved of all? So Rabbi Chelbo said; with all the tribes it is written "his offering", and with the prince of Yehuda it is written "and his offering" - and this is strange! He who offered first it is written of him, "and his offering" - it did not need to sppeak thus, rather of the first "his offering" and the rest "and his offering". And why is this so? Rabbi Brechya haCohen son of Rabbi said, since Yehuda ofered first, if he had come to pride himself over his brothers and say "I am more honoured than you, since I offered first", they would respond to him and say, "you are he who offered last, for thus it says 'and his offering'!" This made him lesser [and brought him down] to his brothers, and so: "all of you is beautiful".

(Fol. 110 b.) Samuel said: "A change of diet is the beginning of bowel diseases." In the book of Ben Sira it is written concerning the passage (Pr. 15, 15) All the days of the poor eve evil. Behold there are the Sabbaths and other festivals [upon which even a poor enjoys]? This refers to what Samuel said, that a change of diet is the beginning of bowel diseases. Ben Sira says: "Also the nights [of the poor are evil;] for his roof is usually lower than others; and his vineyard is usually on the top of the mountain, thus the rain from all other roofs falls on his, and the ground of his vineyard flows down to those below."

"Upon the Torah," whence do we know (this)? Because it is written, "If my covenant of day and night stand not" (Jer. 33:25); and (another text) says, "This book of the Torah shall not depart out of thy mouth, but thou shalt meditate therein day and night" (Josh. 1:8). Whence do we know (that the world rests) upon the service of loving-kindness? Because it is said, "For I desired love, || and not sacrifice" (Hos. 6:6). Whence do we know (that the world rests) upon Divine Worship? Because it is written, "And the prayer of the upright is his delight" (Prov. 15:8).

(Ibid., cont.:) AND <BALAAM> SAID UNTO HIM: I HAVE PREPARED THE SEVEN ALTARS <AND OFFERED A RAM AND A BULL ON EACH ALTAR>. <The matter> is comparable to a money-changer who lies about the weights. When the head of the market place came, he noticed him. He said to him: Why are you breaking the law and lying about the weights? <The money changer> said to him: I have already sent a gift⁵⁵Gk.: doron. to the house of my lord. So also it was in the case of Balaam. The Holy Spirit cried out to him. It said to him: You Evil Man! What are you doing. He said to it (in Numb. 23:4): I HAVE PREPARED THE SEVEN ALTARS <AND OFFERED A RAM AND A BULL ON EACH ALTAR>. It said to him (in Prov. 15:17): BETTER A MEAL OF VEGETABLE GREENS [WHERE THERE IS LOVE THAN A FATTENED OX WITH HATRED IN IT]. <Better>⁵⁶This word is found in the parallels of Tanh., Numb. 7:12, and Numb. R. 20:18. the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred]. {Thus it is stated:} (Numb. 23:5:) SO THE LORD PUT A DAVAR IN BALAAM's MOUTH, which twisted his mouth and pierced it,⁵⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding DAVAR as WORD) says: An angel was speaking, while R. Joshua (understanding DAVAR as THING) says: <His mouth> was pierced with a hook.⁵⁸MHKH. For this interpretation, see n. 103 in the Buber text. Note also that this interpretation of Numb. 23:5 also occurs in Sanh. 105b, where the hook allusion is clearer.

18 (Numb. 22:41) “So it came to pass in the morning that Balak took Balaam and brought him up to the high places of Baal, [and from there he saw the edge of the people]”: Balak was a more of a master of divinations and auguries than Balaam, for [Balaam] was being dragged along after him like a blind man. What did the two of them resemble? Someone who had a knife in his hand but did not know [where to find] the [animal] joints, while his companion knew the joints but did not have a knife in his hand. Balak saw the places in which Israel would fall and (ibid.) “brought him up into the high places of Baal.” [This was Baal] Peor, where he saw that Israel would fall. (Numb. 23:1) “Then Balaam said unto Balak, ‘Build seven altars for me here’”: Why seven altars? [They] corresponded to seven righteous ones from Adam to Moses, who built seven altars and had been accepted: Adam, Abel, Noah, Abraham, Isaac, Jacob, and Moses. Then [Balaam] said, “Why did you accept these? Was it not because of the service (the sacrifices) which they performed before you that you accepted them? Is it not [more] suitable for you to be served by seventy nations and not by [merely] one nation?” The holy spirit answered him (in Prov. 17:1), “Better a dry morsel with tranquility.” Better (in the words of Lev. 7:10) “a grain offering mixed with oil or dry” than (in Prov. 17:1) “a house full of quarrelsome feasting”;²⁸The words HOUSE and FEASTING can also mean “temple” and “sacrifice” respectively. for you want to introduce strife between Me and Israel. (Numb. 23:2-3) “Then Balak did […] and he offered. [...]; so he went alone (rt.: shph)”: [Balaam’s] intent was to curse; for he had been at ease rt.: shph) until that moment, but from that moment on he was troubled. (Numb. 23:4) “Then God encountered Balaam”: The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar]’:” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift²⁹Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,³⁰Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking,” [as stated] (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come.

5 Rabbi Berakhiah opened [his discourse] in the name of Rabbi Yirmiyah: "The path of life leads upward for an intelligent man" (Proverbs 15:24) - the path of life is nothing but Torah, as you say (Proverbs 3:18), "She is a tree of life for those who grasp her." Another interpretation of "The path of life leads upward for an intelligent man" - the path of life is nothing but afflictions, as you say (Proverbs 6:23), "and the path of life is the rebuke that disciplines." "Leads upwards for an intelligent man" - for one who looks at the commandments of the Torah. What is written above the matter? "You shall not finish the corner of your field" (Leviticus 23:22).

Rabbi Jehudah said: Isaac blessed Jacob with ten blessings concerning the dews of heaven and the corn of the earth, corresponding to the ten words whereby the world was created, as it is said, "And God give thee of the dew of the heaven" (Gen. 27:28); "Let peoples serve thee, …" (Gen. 27:29). When Jacob went forth from the presence of his father Isaac, he went forth crowned like a bridegroom, and like a bride in her adornment, and the quickening dew from heaven descended upon him, and refreshed his bones, and he also became a mighty hero; therefore it is said, "By the hands of the mighty Jacob, from thence is the shepherd, the stone of Israel" (Gen. 49:24).

Another interpretation (of Gen. 6:5): AND THE LORD SAW. This text is related (to Prov. 15:3): IN EVERY PLACE THE EYES OF THE LORD ARE OBSERVING THE EVIL AND THE GOOD. It is also written (in II Chron. 16:9): {EVERY PLACE THE EYES OF THE LORD ARE RANGING ABOUT.} [FOR THE EYES OF THE LORD RANGE OVER THE WHOLE EARTH]. They watch the deeds of the righteous and the deeds of the wicked. THE GOOD: These are Noah and his children. AND THE EVIL: These are the generation of the flood.

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

Similarly, (I Kings 9:3) "And My eyes and My heart shall be there (in the Temple) all of the days." Now are they there alone? Is it not written (Zechariah 4:10) "They are the eyes of the L-rd, which range over all the world," and (Proverbs 15:3) "In every place, the eyes of the L-rd look upon the evil and the good." What, then, is the intent of "And My eyes and My heart shall be there all of the days"? — It is as if they are only there. And because they are there, they are everywhere.

An analogy: Two men meet, and they do not separate from each other until one has walked a mil, and the other, a mil, at which time they are found to be at a distance of two mills from each other. Variantly: Lest you say: There are the sons of the elders, there are the sons of the great ones, there are the sons of the prophets (i.e., Let them study the Torah!) It is, therefore, written "For if keep, you (plural [i.e., all of you]) shall keep all of this mitzvah." We are hereby taught that all are equal in (the mitzvah of studying) Torah. And thus is it written (Devarim 33:4) "Torah was commanded to us by Moses, the inheritance of the congregation of Jacob": It is not written "Cohanim, Levites, and Israelites," but "the congregation of Jacob." And thus is it written (Ibid. 29:9) "You are standing this day, all of you, before the L-rd your G-d, your heads of your tribes, your elders and your officers, all the men of Israel." If not for (all of) these, who stood and fulfilled Torah in Israel, would Torah not have been forgotten in Israel? And if Shafan in his time (viz. II Kings 22) and Ezra in his time and R. Akiva in his time had not stood up (on behalf of Torah), would Torah not have been forgotten in Israel? And it is written (Proverbs 15:3) "A thing in its time — how good!" The thing that this one (i.e., each one of those in his time) said is over and against all! It is written (Amos 8:12) "They will wander to seek the word of the L-rd and they will not find it": As a tourist, who goes from city to city and from province to province, so is a woman destined to make the rounds of the houses of prayer and the houses of study about a sheretz (a creeping thing) that had touched a loaf to determine whether (this is an instance of) first-degree or second-degree tumah (uncleanliness). R. Shimon b. Yochai says: G-d forbid (to say) that Torah will be forgotten from Israel. Is it not written (Devarim 31:21) "for it will not be forgotten from the mouth of their seed"? How, then, am I to understand "They will wander to seek the word of the L-rd and they will not find it"? They will not find a clear halachah in one place, but one man will forbid, and another permit; one man will rule unclean, and another, clean, and they will not find a clear thing.

God came to Laban the Aramean in a dream that night – What is the difference between the prophets of idol worshippers and the prophets of Israel? Rabbi Chema Bar Chanina and Rabbi Yissachar of Kfar Megdi answered: Rabbi Chema Bar Chanina said, "The Holy One Blessed Be He appears to the prophets of idol worshippers only in half-speech, as it says, 'God chanced upon Bilaam' (Bamidbar 23)." Rabbi Yissachar of Kfar Megdi said, "This language of 'chanced upon (vayiKaR)' connotes impurity, as it is used, 'If there will be amongst you a man who is not clean [because of a] nocturnal emission (miK'Reh lilah)' (Devarim 23)." But to the prophets of Israel, God speaks in full-speech, in language of affection, in holy language, in language that the ministering angels praise, calling to one another and saying, "Holy". Rabbi Yossi Bar Chanina said, "The Holy One Blessed Be He only appears to the prophets of idol worshippers at times when it is typical for people to be alone, as it is written (Iyov 4), 'In the thoughts of visions at night, when sleep falls on people ... a word was secretly conveyed to me etc.'" Rabbi Elazar said in the name of Rabbi Menachem, "(Mishlei 15) 'God is far from the wicked' – these are the prophets of idol worshippers. 'And the prayer of the righteous He will hear' – these are the prophets of Israel. What is the difference between the prophets of idol worshippers and the prophets of Israel? Rabbi Chanina Bar Papa and Rabbi Si'mon answered: Rabbi Chanina Bar Papa said, "Like a king and his beloved that are in a parlor. Each time the [King] requests, he speaks with his beloved. (Alternative version: Like a king and his beloved that are in a parlor, with a curtain between them. Each time he requests to speak with his beloved, he folds the curtain and speaks with his beloved.)" Rabbi Si'mon said, "Like a king that has a wife and a concubine. When he wants to visit his wife, he comes in public. When he wants to visit his concubine, he comes in secret. Similarly, The Holy One Blessed be He only reveals himself to idol worshippers at night: 'God came to Bilaam at night.'; 'God came to Avimelech in a dream at night'; 'God came to Laban in a dream at night. He said to him, "Watch yourself"-even if you say things for [Yaakov's] benefit, he will think they are bad'. 'Watch yourself, speaking to Yaakov good or bad.'"