וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃
Setelah unta-unta itu selesai minum, orang itu mengambil sebuah cincin hidung emas yang beratnya setengah syikal, dan dua gelang untuk kedua tangannya yang beratnya sepuluh syikal emas.
Eikhah Rabbah
There was an incident in which Rabbi Yehoshua was walking along the path.49This was a path through a field that was created by people traversing it. A certain person found him walking along the path and said to him: ‘What are you doing?’ He said to him: ‘I am walking along the path.’ He said to him: ‘You have spoken well that you are walking along a path, for it was trodden by robbers like you.’ He went on from there and found a certain child sitting at a fork in the road. He said to him: ‘Which road is closer to the city?’ He said to him: ‘This one is close but far, and that one is far but close.’ Rabbi Yehoshua went on the one that was close but far. When he reached the city, he found gardens and orchards surrounding the wall. He returned to that child and said to him: ‘My son, is this road, in fact, closer to the city?’ He said to him: ‘You are a Sage of Israel! Did I not say to you that this one is close but far and that one is far but close?’ At that moment, Rabbi Yehoshua said: ‘Happy are you Israel that you are all wise, from your old to your young.’50Rabbi Yehoshua admitted that he was bested by the man in the field and by the boy, and he praised the Jewish people for their great wisdom.
He went on from there and found a certain child with a covered vessel in his hand. He said to him: ‘What do you have in your hand, covered within this vessel?’ He said: ‘Had my mother wanted you to know what I have with me, she would have not told me to cover it.’ He went on from there and found a certain child and said to him: ‘What is the quality of the water of this city?’ He said to him: ‘Why do you care? The garlic and the onions are plentiful.’ When he entered the city, he found a girl standing and filling [her pitcher] from the spring. He said to her: ‘Give me water to drink.’ She said to him: ‘To you and to your donkey.’ After he drank and turned to go, he said to her: ‘My daughter, you have acted like Rebecca.’ She said to him: ‘I have acted like Rebecca, but you have not acted like Eliezer.’51After Rebecca drew water for the servant of Abraham (identified by the Sages as Eliezer), and for his camels, he gave her jewelry (Genesis 24:22).
It is taught: One leaves a portion from food cooked in a pot, but one does not leave a portion from food cooked in a stew pot.52A similar statement in Eruvin 53 reads: “One does not leave a portion from the pot but one leaves a portion from the plate.” Rashi explains that the waiter was expected to serve all the food that was cooked, but participants at the meal were expected to leave over some of the food that was served. These leftovers would be eaten by the waiter. There was an incident where Rabbi Yehoshua was hosted by a widowed woman. The first day she brought him a cooked item and he ate it and did not leave a portion for her. The second day she brought him a cooked item and he ate it and did not leave a portion for her. On the third day, she oversalted a cooked dish of pounded grain. After Rabbi Yehoshua tasted it, he withdrew his hand from it. She said to him: ‘Rabbi, why did you withdraw your hand from this pounded grain?’ He said to her: ‘I already ate earlier in the day.’ She said to him: ‘If you ate earlier in the day, why did you not mimimize the bread, just as you minimized this pounded grain? Perhaps you left a portion. From the two cooked items that you ate, why did you not leave a portion like you did from this pounded grain?’ At that moment, Rabbi Yehoshua said: ‘In all my days, no person has ever gotten the best of me except for this widow, a young girl, and those children, to realize what is stated: “Great among the nations,” great in intellect.
He went on from there and found a certain child with a covered vessel in his hand. He said to him: ‘What do you have in your hand, covered within this vessel?’ He said: ‘Had my mother wanted you to know what I have with me, she would have not told me to cover it.’ He went on from there and found a certain child and said to him: ‘What is the quality of the water of this city?’ He said to him: ‘Why do you care? The garlic and the onions are plentiful.’ When he entered the city, he found a girl standing and filling [her pitcher] from the spring. He said to her: ‘Give me water to drink.’ She said to him: ‘To you and to your donkey.’ After he drank and turned to go, he said to her: ‘My daughter, you have acted like Rebecca.’ She said to him: ‘I have acted like Rebecca, but you have not acted like Eliezer.’51After Rebecca drew water for the servant of Abraham (identified by the Sages as Eliezer), and for his camels, he gave her jewelry (Genesis 24:22).
It is taught: One leaves a portion from food cooked in a pot, but one does not leave a portion from food cooked in a stew pot.52A similar statement in Eruvin 53 reads: “One does not leave a portion from the pot but one leaves a portion from the plate.” Rashi explains that the waiter was expected to serve all the food that was cooked, but participants at the meal were expected to leave over some of the food that was served. These leftovers would be eaten by the waiter. There was an incident where Rabbi Yehoshua was hosted by a widowed woman. The first day she brought him a cooked item and he ate it and did not leave a portion for her. The second day she brought him a cooked item and he ate it and did not leave a portion for her. On the third day, she oversalted a cooked dish of pounded grain. After Rabbi Yehoshua tasted it, he withdrew his hand from it. She said to him: ‘Rabbi, why did you withdraw your hand from this pounded grain?’ He said to her: ‘I already ate earlier in the day.’ She said to him: ‘If you ate earlier in the day, why did you not mimimize the bread, just as you minimized this pounded grain? Perhaps you left a portion. From the two cooked items that you ate, why did you not leave a portion like you did from this pounded grain?’ At that moment, Rabbi Yehoshua said: ‘In all my days, no person has ever gotten the best of me except for this widow, a young girl, and those children, to realize what is stated: “Great among the nations,” great in intellect.
Bamidbar Rabbah
“The people began to engage in harlotry with the daughters of Moav” – come and see what is written upon their exodus from Egypt: “Speak to the children of Israel, and they will return and encamp before Pi HaḤirot” (Exodus 14:2).What is Pi HaḤirot? It is a place designated for harlotry. Because they conducted themselves chastely, it was called Pi HaḤirot.79Harlotry is not mentioned explicitly, but rather ḥirot, an allusion to ḥerut, freedom. But these, who abandoned themselves to the men,80The Etz Yosef writes that this should read "women" instead of "men." it is written “the people began to engage in harlotry [with the daughters of Moav].”
“The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them.
“The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness.81Lot and his daughter were the ancestors of Moav (Genesis 19:30–37). “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav."
“They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2).
“They invited the people to the offerings of their gods” – they went in accordance with his82Bilam’s. counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more,83A more expensive price. and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11).
Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’84Worship to Peor was undertaken by means of defecating before it. He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.”85After having worshiped Peor by defacating, they then proceeded also to bow down to Peor.
“Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3).
“Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets.86There they donated earrings for idolatry, but here, bracelets, which are larger. At the calf, three thousand fell, but here, twenty-four thousand.
“The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4).
“The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.'87“Hang them” means: Have the leaders of the people hang the sinners. He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).
“The people began” – every place that it says “the people,” it is an expression of denigration, but everywhere that it says “Israel,” it is an expression of praise. “The people were as complainers” (Numbers 11:1); “the people spoke against God and against Moses” (Numbers 21:5); “the people wept that night” (Numbers 14:1); “until when will this people scorn Me?” (Numbers 14:11); “Moses saw the people, that it was exposed” (Exodus 32:25); “the people assembled around Aaron” (Exodus 32:1), and likewise, all of them.
“The people began to engage in harlotry” – cast a staff into the air, it falls on its place of origin. The one who began with harlotry initially, ultimately completed it. Their mothers began with lewdness.81Lot and his daughter were the ancestors of Moav (Genesis 19:30–37). “The elder said to the younger…let us give our father wine to drink, and we will lie…it was the next day and the elder said to the younger: Behold, I lay last night…” (Genesis 19:31–32, 34). Her sister taught her; that is why the verse spared the younger, and did not state what she had done explicitly, but rather, “she lay with him” (Genesis 19:35). But regarding the elder it is written: “She lay with her father.” She who began with harlotry initially, her daughters completed the task after her; “to engage in harlotry with the daughters of Moav."
“They invited the people to the offerings of their gods, and the people ate, and prostrated themselves to their gods” (Numbers 25:2).
“They invited the people to the offerings of their gods” – they went in accordance with his82Bilam’s. counsel, as it is stated: “Behold, they were for the children of Israel, by the word of Bilam, to commit trespass against the Lord” (Numbers 31:16). They crafted curtains for them and seated harlots in them and in their hands were all types of precious vessels. An elderly woman would sit outside and watch over the young woman, who was inside the shop. When an Israelite would pass to purchase an object in the market, the elderly woman would say to him: 'Young man, do you not want linen garments from Beit She’an?' She would show him and say: 'Go inside and you will see fine objects.’ The elderly woman would say for more,83A more expensive price. and the young woman for less. From that point on, the young woman would say: 'You are like a member of the household, choose for yourself.' There was a bottle of wine with her, and the wine of gentiles had not yet been prohibited. A young woman would come out adorned and perfumed and seduce him. She would say to him: 'Why is it that we love you and you hate us? Take this vessel for yourself at no cost. Is it not that “we are all the children of one man” (Genesis 42:11), the sons of Teraḥ, father of Abraham? You do not wish to eat from our slaughter and from our cooking, we have calves and roosters; slaughter in accordance with your mitzva and eat.' Immediately, she would give him wine to drink and Satan was inflamed within him, and he strayed after her, as it is stated: “Harlotry, wine and new wine capture the heart” (Hosea 4:11).
Some say: Bilam commanded them not to give them to drink, so they would not be judges as those intoxicated with wine, but rather as intentional sinners. When he would proposition her, she would say to him: ‘I will not submit to you until you slaughter this to Peor, and prostrate yourself to it.’ He would say: ‘To idolatry I do not prostrate myself.’ She would say to him: ‘You are doing nothing more than exposing yourself.’84Worship to Peor was undertaken by means of defecating before it. He strayed after her and did so. This is what the Sages said: One who defecates to Baal Peor, that is its worship, as it is stated: “They prostrated themselves to their gods.”85After having worshiped Peor by defacating, they then proceeded also to bow down to Peor.
“Israel adhered to Baal Peor, and the wrath of the Lord was enflamed against Israel” (Numbers 25:3).
“Israel adhered [vayitzamed] to Baal Peor” – initially, they would enter discreetly, but ultimately, they would enter in pairs [tzemidim], as in a yoke [tzemed] of cattle. Alternatively, like a person who is constant [tzamid] in his labor. Vayitzamed – like “bracelets [tzmidim] on her hands” (Genesis 24:22). Rabbi Levi said: This is a harsher decree than the calf, as regarding the calf it is written: “Remove the gold rings” (Exodus 32:2), but here, vayitzamed, like bracelets.86There they donated earrings for idolatry, but here, bracelets, which are larger. At the calf, three thousand fell, but here, twenty-four thousand.
“The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, and the enflamed wrath of the Lord will be withdrawn from Israel” (Numbers 25:4).
“The Lord said to Moses: Take all the leaders of the people, and hang them” – Rabbi Yudan said they hanged the leaders of the people because they did not reprove the people. Rabbi Neḥemya said: He did not hang the leaders of the people, but rather, the Holy One blessed be He said to Moses: 'Empanel for them heads of the Sanhedrin, and they will judge all those who went to Peor.'87“Hang them” means: Have the leaders of the people hang the sinners. He said: 'Who will inform them?' He said to him: ‘I will publicize them. Anyone who erred, the cloud will move from above him and the sun will shine upon him in the midst of the congregation. Everyone will know who erred and will hang him.’ Know that it is so: “So Moses said to Israel's officials: Each of you slay those of his men [who attached themselves to Baal Peor]” (Numbers 25:5).
Bereshit Rabbah
“The servant ran toward her, and he said: Please allow me to sip a little water from your jug” (Genesis 24:17).
“The servant ran toward her” – toward her good deeds.22Since he saw the water rise for her, he realized she must be exceptionally righteous.
“Please allow me to sip a little water from your jug” – [just] one sip.
“She said: Drink, my lord, and she hastened to lower her pitcher into her hand, and she gave him to drink” (Genesis 24:18).
“When she had finished giving him to drink, she said: I will draw for your camels also, until they have finished drinking” (Genesis 24:19).
“She hastened and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels” (Genesis 24:20).
“The man was astonished at her; he was silent, to know whether the Lord had made his journey successful or not” (Genesis 24:21).
“The man was astonished at her…” – Rabbi Yoḥanan of Tzippori said: He was squinting23To see her more clearly. and looking at her [to see] if “the Lord had made [his journey] successful.”
“When the camels concluded drinking, the man took a gold nose ring whose weight was one half shekel, and two bracelets to put on her hands, whose weight was ten gold shekels” (Genesis 24:22).
“When the camels concluded drinking, [the man] took…” – Rav Huna in the name of Rabbi Yosef: There was a precious stone in it that weighed half a shekel.
“And two bracelets to put on her hands” – corresponding to the two tablets [of the Ten Commandments]. “Whose weight was ten gold shekels” – corresponding to the Ten Commandments.
“He said: Whose daughter are you; please tell me. Is there room in your father’s house for us to stay the night?” (Genesis 24:23).
“He said: Whose daughter are you; please tell me. [Is there room in your father’s house for us to stay the night [lalin]?]” – a stay for one night.
“She said to him: I am the daughter of Betuel, son of Milka, whom she bore to Naḥor” (Genesis 24:24).
“She said to him: Both straw and feed is plentiful with us, as well as room for lodging” (Genesis 24:25).
“She said to him: I am the daughter of Betuel, son of Milka…as well as room for lodging [lalun]” – to lodge for several nights.24Although he asked her about staying over for one night, she replied that he could stay for many nights.
“The man bowed and prostrated himself to the Lord” (Genesis 24:26).
“The man bowed and prostrated himself to the Lord” – from here we learn that one should express thanks [to God] for good tidings.
“He said: Blessed is the Lord, God of my master Abraham, who did not withhold His kindness and His truth from my master; I, the Lord guided me on the way to the house of my master’s brethren” (Genesis 24:27).
“He said: Blessed is the Lord, God of my master Abraham, who did not withhold His kindness…” – from the fact that the path was miraculously shortened, I knew that “the Lord guided me on the way to the house of my master's brethren.”
“The servant ran toward her” – toward her good deeds.22Since he saw the water rise for her, he realized she must be exceptionally righteous.
“Please allow me to sip a little water from your jug” – [just] one sip.
“She said: Drink, my lord, and she hastened to lower her pitcher into her hand, and she gave him to drink” (Genesis 24:18).
“When she had finished giving him to drink, she said: I will draw for your camels also, until they have finished drinking” (Genesis 24:19).
“She hastened and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels” (Genesis 24:20).
“The man was astonished at her; he was silent, to know whether the Lord had made his journey successful or not” (Genesis 24:21).
“The man was astonished at her…” – Rabbi Yoḥanan of Tzippori said: He was squinting23To see her more clearly. and looking at her [to see] if “the Lord had made [his journey] successful.”
“When the camels concluded drinking, the man took a gold nose ring whose weight was one half shekel, and two bracelets to put on her hands, whose weight was ten gold shekels” (Genesis 24:22).
“When the camels concluded drinking, [the man] took…” – Rav Huna in the name of Rabbi Yosef: There was a precious stone in it that weighed half a shekel.
“And two bracelets to put on her hands” – corresponding to the two tablets [of the Ten Commandments]. “Whose weight was ten gold shekels” – corresponding to the Ten Commandments.
“He said: Whose daughter are you; please tell me. Is there room in your father’s house for us to stay the night?” (Genesis 24:23).
“He said: Whose daughter are you; please tell me. [Is there room in your father’s house for us to stay the night [lalin]?]” – a stay for one night.
“She said to him: I am the daughter of Betuel, son of Milka, whom she bore to Naḥor” (Genesis 24:24).
“She said to him: Both straw and feed is plentiful with us, as well as room for lodging” (Genesis 24:25).
“She said to him: I am the daughter of Betuel, son of Milka…as well as room for lodging [lalun]” – to lodge for several nights.24Although he asked her about staying over for one night, she replied that he could stay for many nights.
“The man bowed and prostrated himself to the Lord” (Genesis 24:26).
“The man bowed and prostrated himself to the Lord” – from here we learn that one should express thanks [to God] for good tidings.
“He said: Blessed is the Lord, God of my master Abraham, who did not withhold His kindness and His truth from my master; I, the Lord guided me on the way to the house of my master’s brethren” (Genesis 24:27).
“He said: Blessed is the Lord, God of my master Abraham, who did not withhold His kindness…” – from the fact that the path was miraculously shortened, I knew that “the Lord guided me on the way to the house of my master's brethren.”