Midrash su Deuteronomio 14:78

(Deut. 14:22:) YOU SHALL SURELY TITHE <ALL>. Moses said: Sovereign of the World, does it follow from here that one takes out a tithe? The Holy One said to him (in Job 8:8, 10): SO PLEASE ASK A FORMER GENERATION, AND CONFIRM THE RESEARCH OF THEIR ANCESTORS…. WILL THEY NOT INSTRUCT YOU AND TELL YOU….? How so? (I Chron. 1:1:) ADAM, SETH, ENOSH. From Adam up to Noah there are ten generations,¹I.e., Adam, 2. Seth, 3. Enosh, 4. Kenan, 5. Mahalalel, 6. Jared, 7. Enoch, 8. Methuselah, 9. Lamech, and 10. Noah. See Tanh., Gen. 9:1; TDER (16), p. 80 (Friedmann). and I took the tenth.²Probably Noah (Gen. 6:9), but possibly Enoch (Gen. 5:21). See PRK 23:10. From Noah to Abraham there are ten generations,³I.e., 1. Noah, 2. Arpachshad, 3. Shelah, 4. Eber, 5. Peleg, 6. Reu, 7. Serug, 8. Nahor, 9. Terah, 10. Abraham. and I took the tenth, which was Abraham. So it is therefore written (in Job 8:10): WILL THEY NOT INSTRUCT YOU AND TELL YOU to take out one tenth? (Deut. 15:20:) YEAR BY YEAR. If you have taken out a tithe during a given year, you gain merit for another year. R. Abba bar Kahana said: The importance of tithes is <mentioned> throughout all the Torah (in the Law, in the Prophets, and in the Writings). It is written (in Deut. 6:16): DO NOT PUT THE LORD YOUR GOD TO THE TEST <AS YOU PUT HIM TO THE TEST THROUGH A TAX (MSH)>.⁴So the midrash understands this verse. Since Deut. 6:16 refers to an incident at Massah (MSH) in Exod. 17:1–7, biblical translations render the bracketed clause to mean, AS YOU PUT HIM TO THE TEST AT MASSAH. Exod. 17:1–7 also explains in vs. 7 that MASSAH means “test.” The midrash, however, either revowels MSH as MISSAH, a word which means “tribute,” “contribution,” or “quota,” in this case the tithe, or perhaps understands the name as a form of mas, which had come to mean “tax.” Also in reference to tithes it is written (in Mal. 3:10): [BRING ALL THE TITHE <INTO THE STOREHOUSE, THAT THERE MAY BE FOOD IN MY HOUSE>]. SO PLEASE TEST ME IN THIS, <SAYS THE LORD OF HOSTS>. And who tested the tithes? The generation of Hezekiah, as stated (in II Chron. 31:9–10): THEN HEZEKIAH {THE KING} QUESTIONED <THE PRIESTS AND THE LEVITES> ABOUT THE HEAPS (of produce). SO THE CHIEF PRIEST AZARIAH OF THE HOUSE OF ZADOK SPOKE [UNTO HIM] <AND SAID: EVER SINCE PEOPLE BEGAN TO BRING THE TERUMAH (i.e., the priestly tithe on produce) TO THE HOUSE OF THE LORD,> WE HAVE EATEN {AND HAVE DRUNK} [AND HAVE BEEN SATISFIED], WHILE LEAVING OVER <FOOD IN GREAT AMOUNTS>. Why? (Ibid., cont.:) BECAUSE THE LORD HAS BLESSED HIS PEOPLE. The Holy One said: In this world I have blessed one generation, but hereafter in the world to come, I am blessing <all the generations of> Israel, as stated (in Jer. 31:22 [23]): AGAIN THEY SHALL SAY THIS THING {ON THE MOUNTAIN OF THE LORD, IN JERUSALEM, AND IN ALL THE CITIES OF JUDAH} [IN THE LAND OF JUDAH AND ITS CITIES, WHEN I RESTORE THEM AS BEFORE]: MAY THE LORD BLESS YOU, O HABITATION OF {RIGHTEOUS HOLINESS} [RIGHTEOUSNESS], O HOLY MOUNTAIN.

We are taught in a Baraitha, R. Maier says: "If a common questioner discusses, 'If your God likes the poor, why then does He not sustain them?' answer him, 'for the purpose of saving us [through the charity] from the punishment of Gehenna.'" The same question did Tarnusruphus ask of R. Akiba: "If your God likes the poor, why then does he not sustain them?" And R. Akiba answered him: "For the purpose of saving us [through the charity] from the punishment of Gehenna." To which Tarnusruphus rejoined: "On the contrary, for this you deserve to be punished with Gehenna; and I will give you a parable from which you will understand why. A frail king who became angry at his slave and put him in prison, announced his desire that nobody should give him either food or drink. In spite of this, a person fed him and gave him drink. When the king becomes aware of it, would the king not be angry at that man? And ye Israelites are called servants, as it is written (Lev. 25, 55) For unto Me are the children of Israel servants." R. Akiba answered: "I will give you another parable, to which my previous answer is to be compared: A frail king became angry with his son, put him in prison, and commanded that nobody should give him either food or drink; in spite of this command, a man fed him and gave him drink. When the king became aware of it, would he not be grateful to this person and even send him a present? And we Israelites are called children, as it is said (Deut. 14, 1) Ye are the children of the Lord," etc. Tarnusruphus, however, said: "You are named children and also servants; i.e., children, when you are doing the Omnipotent's will, and servants when you act against the Omnipotent's will. And you will admit, that now you are acting against His will [since your Temple is destroyed and you are in exile].." R. Akiba answered: "With regard to this, the passage says (Is. 58, 10) Is it not to distribute thy bread to the hungry and the afflicted souls with the members of thy house. The afflicted souls [you will admit] refer to us in our present circumstances, and nevertheless, it says there, Is it not to distribute thy bread to the hungry?"

(Fol. 9) R. Jochanan said: "Rain is not withheld except for such men as promise publicly to give charity and then do not fulfill their promise; as it is said (Prov. 25, 14) Like clouds and wind without rain, so is he that boasteth himself of a false gift." R. Jochanan said again: "What is the significance of the passage (Deut. 14, 22) Thou shalt truly tithe. [It signifies that thou shalt] give tithes in order that thou mayest become rich." R. Jochanan met a child of Resh Lakish. "Tell me thy verse [which thou didst study today]," said he to the child. "Asser T'Asser" (thou shalt truly tithe) was the child's reply. "But what does Asser T'asser mean? the child then asked R. Jochanan. "It means," said R. Jochanan, "give tithes in order that thou mayest become rich." The child then asked: "Whence dost thou know this?" And he replied: "Go and try it, [and see if it is not so]." "But is it then allowed to try God," rejoined the child? "Behold it is written (Deut. 6, 16) Ye shall not tempt the Lord thy God." Whereupon R. Jochanan said: "Thus said R. Hosea: 'In all other things [it is not allowed to tempt God] except in tithes; for it is said (Mal. 3, 10) Bring ye all the tithes into the storehouse, that there may be provision in my house, and prove me but herewith, saith the Lord of Hosts, if I will not open for you the windows of heaven, and pour out for you a blessing, until it be more than enough.'" "Had I come to that verse, [in my studies,"] remarked the child, "I would not have needed thee, nor R. Hosea, thy Rabbi."

1) (Vayikra 11:13): "They shall not be eaten": to make one who feeds it (to others) liable as the one who eats it (himself). But perhaps the intent is that it is forbidden to derive benefit from them! (This cannot be for it is already written (Devarim 14:12): "You may not eat" — It is permitted to derive benefit from them; (only) to eat them is it forbidden. How, then, must I understand "they shall not be eaten"? As signifying that the one who feeds is liable as the one who eats.

1) "All … in the beast (may you eat"): to include (as permitted) the fetus (found "in the beast" after its mother had been slaughtered). I might think (that this were so) even if part of it had emerged. It is, therefore, (to negate this,) written "Only (this may you not eat.") "it (one with the signs of cleanliness) may you eat." It may be eaten (and not an unclean beast.)

1) Whence is it derived that five (animals in the class of) sin-offerings must (be allowed to) die (and not be eaten)? From (the redundant) "of those that chew the cud … it is unclean to you." (i.e., even though they have both cleanliness signs they are unclean) (the five sin-offerings: the offspring of a sin-offering, the substitute for a sin-offering, a sin-offering whose owner had died, a sin-offering which had been lost and which was found after atonement had been made with another animal, and a sin-offering whose year (of acceptability) had expired) Whence is derived for inclusion (as being allowed to die), (a substitute for) invalidated sanctified animals (i.e., sanctified animals which had sustained a blemish and been redeemed)? From "and of those whose hooves are parted … it is unclean to you." Whence is derived for inclusion the milk of the five sin-offerings which must die? From "of those that chew the cud … it is unclean." Whence is derived for inclusion the milk of invalidated sanctified animals? From (Devarim 14:7): "of those whose hooves are parted, the shesua … they are unclean to you." Whence is derived for inclusion the milk of an unclean animal? It follows, viz.: An unclean animal is forbidden, and grapes are forbidden to a Nazirite — Just as with grapes to a Nazirite, what is extracted from them is (forbidden) like them; so, with a beast, what is extracted from it (milk) is (forbidden) like it.

One time I was walking on the way. A man found me, and went with me on the way of mitzvot, and he had mikra (ie: written law) but no mishnah (ie: oral law). And he said to me, "Rabbi, mikra was given to us from Mount Sinai. Mishnah was not given to us from Mount Sinai." And I said to him, "My son, mikra and mishnah were both of them said from the mouth of God." And what is the difference between mikra and mishnah? Rather he told him a parable: To what is this matter similar? To a human king (lit: a king of flesh and blood) who had two servants, and he loved them with a great love. And he gave to one a kab (a measure) of wheat and to the other kab of wheat. And he also gave to each one of them a bundle of flax. The wise one of them took the flax and wove a beautiful cloth, and took the wheat and made it into fine flour, and sifted it, and ground it, and kneaded it, and baked it, and set it on the table, and spread the beautiful cloth over it, and left it there until the king should come. And the fool of them did nothing. After some time the king came into his house, and said to them, to his two servants, "My sons, bring to me what I gave you." One of them brought out the bread of fine flour, on the table, with the beautiful cloth spread over it. And the other of them brought out the wheat in a pile and the bundle of flax upon it. Woe for that shame! Woe for that disgrace! Which one is more favored? You must admit it is the one who brought out the bread on the table with the beautiful cloth spread over it.

2) "upon their head": What is the intent of this? Because it is written (Devarim 14:1) "Do not lacerate yourselves and do not make baldness between your eyes for the dead," I might think that only "between the eyes" entails liability. Whence is the head included? From "upon their head," to include (all of) the head.

2) (Vayikra 11:13): "the great vulture (nesher), the bearded vulture, and the osprey": R. Yishmael says: "nesher is written here and elsewhere (Devarim 14:12). Just as with "nesher" here, all (of the birds) mentioned with the nesher, are subject to "you shall not feed" as well as to "you shall not eat," so, with "nesher" there, all mentioned with the nesher (including "ra'ah" and "dayah," which are not mentioned here) are subject to "you shall not feed" as well as "you shall not eat."

(Fol. 42) R. Isaac said: "Always shall a man keep his money ready on hand, as it is said (Deut. 14, 25) And bind up the money in thy hand; i.e., although it is bound up, it shall nevertheless be in thy hand." R. Isaac said further: "Always shall a man divide his money in three parts, one of which he should invest in real estate, the second part he should invest in business, and the third part to remain always on hand [ready for profitable transactions]. R. Isaac said further: "Usually blessing does not occur except upon a thing which is hidden from sight [the exact quantity of which is now known], as it is said (Deut. 28, 8) The Lord will command the blessing with thee in thy barns." In the college of R. Ishmael it was taught that blessing does not occur except upon a thing which is hidden from sight. Our Rabbis were taught: He who is going to measure the grain in his barn, should say, "May it be Thy will, O Lord our God, to send blessing in the labor of our hands." When he begins to measure, he should say: "Blessed may be He who sendeth blessing upon this heap." If, however, he prayed after measuring, his prayer amounts to nothing, because blessing does not occur on things which are weighed, measured or counted, but on things which are hidden from the sight, as it is said, The Lord will command the blessing upon thee in thy barns.

(Ibid.) "each man, a seh for a household": Included in "seh" is a goat and a sheep, viz. (Devarim 14:4) "the seh of the sheep and the seh of the goats."

3) R. Akiva says: "Ayah" is written here and "ayah" is written elsewhere (Devarim 14:13). Just as with "ayah" there, "ra'ah" is a kind of "ayah," (making it subject to "you shall not eat,") so, with "ayah" here, "ra'ah" is a kind of "ayah," (making it subject to "you shall not feed").

3) (Vayikra 11:2): "This is the animal that you may eat, of every beast that is upon the earth": One declaration replaces another. From (Bereshith 9:3): "As the green herb, I have given you (the sons of Noach) everything," I might assume that everything was permitted; it is, therefore, written (Devarim 14:4): "This is the beast that you may eat: the ox, the lamb of sheep, and the kid of goats, (Devarim 14:5) the hart, the gazelle, and the fallow deer, and the wild goat, and the dyshon, and the wild ox, and the chamois."

3) (Vayikra 11:2): "This is the animal that you may eat, of every beast that is upon the earth": One declaration replaces another. From (Bereshith 9:3): "As the green herb, I have given you (the sons of Noach) everything," I might assume that everything was permitted; it is, therefore, written (Devarim 14:4): "This is the beast that you may eat: the ox, the lamb of sheep, and the kid of goats, (Devarim 14:5) the hart, the gazelle, and the fallow deer, and the wild goat, and the dyshon, and the wild ox, and the chamois."

3) — But, if this stringency obtains in (the instance of the eating of) terumah (by a non-priest), a grave transgression, (punishable by death), shall this stringency obtain in the instance of an (unclean) beast, (the eating of which is) a lesser transgression! It is, therefore, written (to indicate that it does obtain, the redundant "camel" (Vayikra 11:4) - "camel" (Devarim 14:7), two times. If it (the redundancy) is not needed for (forbidding) its flesh, learn it as (forbidding) its milk.

(Deut. 14:22:) YOU SHALL SURELY TITHE. This text is related (to Prov. 28:22): AN EVIL-EYED PERSON (i.e., a miser) MOVES QUICKLY AFTER WEALTH; AND HE DOES NOT KNOW <THAT POVERTY WILL COME TO HIM>. R. Hanina interpreted the Scripture verse with reference to Ephron (of Gen. 23),⁷Above, Tanh. (Buber), Exod. 6:5; Lev. 9:1; Tanh, Deut. 4:10; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; see also BM 87a. Cf. above, Tanh. (Buber), Exod. 6:13, which identifies the man with Cain. for Rabbi Hanina said: All the shekels mentioned in the Torah are sela's, those in the Prophets are litrai,⁸The Greek word means “pounds.” and those in the Writings are centenarii,⁹The Latin word denotes weights of a hundred pounds. except for the shekels of Ephron, which are not centenarii.¹⁰For this valuation of the shekel, see yQid. 1:3 (59d), 5 (60c); Bekh. 50a; PR 1:4. This is what is written (in Gen. 23:9): LET HIM GIVE IT TO ME AT THE FULL PRICE. Because he brought the evil eye (of greed) for Abraham's wealth, the written text lacks the letter waw.

“He sent scrolls to all the king’s provinces, to each province in its script, and to each people in its language; for every man to be the ruler in his house, and speak the language of his people” (Esther 1:22).
Rav Huna said: Aḥashverosh had a warped sensibility. The way of the world is that if a man wishes to eat lentils and his wife wishes to eat peas, can he compel her? No, she will do whatever she wants. Rabbi Pinḥas said: Moreover, he became a laughingstock throughout the world. The way of the world is if a Median man marries a Persian woman, is she to speak the Median language? And if a Persian man marries a Median woman, is she to speak the Persian language?¹⁸If the wife does not know the language, how is she to speak it? However, the Holy One blessed be He spoke with the people of Israel in the language that they learned; that is what is written: “I am [anokhi] the Lord your God” (Exodus 20:2),¹⁹According to Pesikta deRav Kahana, ‘anokhi’ means ‘I am’ in Egyptian and that is why God used it instead of the more usual ‘ani’. an expression of yeḥonekha.²⁰This is perhaps a reference to Genesis 43:29, where Joseph, the ruler of Egypt, blesses Benjamin, saying: ‘May God show grace to you [yeḥonekha], my son.’
Rabbi Natan of Beit Guvrin said: There are four languages that are the most beautiful that the world uses: Greek for song, Persian for elegy, Hebrew for speech, Latin for intimacy; some say: Assyrian for writing. Hebrew has speech, but does not have a script. Assyrian has a script, but does not have speech. They chose for themselves Assyrian script and Hebrew speech.²¹The characters used for writing Hebrew are known as ‘Assyrian script.’
A certain villager said they selected for themselves the Latin language from the Greek language.²²Latin is derived from Greek. Rabbi Yehuda son of Rabbi Simon said: It is a disgrace for them that its mark is not its own. Rav Ḥanin bar Ada said: Nevertheless, “its claws were of bronze”²³The animal described in Daniel is understood to refer to Rome. (Daniel 7:19), its seals are only with its language.²⁴Perhaps this means that although Greek was spoken in the Roman empire, official documents were in Latin. Rav Shmuel bar Naḥman said: From here it is derived that a person is required to review his Torah portions. Had Moses not reviewed the Torah, from where would we know the meaning of “hashesua”²⁵This is understood to be a distinct animal with two backs and two spines, and not a description of cloven hooves.? (Deuteronomy 14:7). Likewise, had Daniel not reviewed his dream for us, from where would we know “its claws of bronze”?

4) I might think that the same is true of an unclean animal born of a clean one; it is, therefore, written (Vayikra 11:4): "the camel … it is unclean." This (a camel born of a camel) is unclean (and not the other). R. Shimon says: Why is the camel mentioned twice? (Vayikra 11:4 and Devarim 14:7). One for a camel born of a camel; the other for a camel born of a cow.

All of the commandment that I command you today (Deuteronomy 8:1): This is what the verse stated (Proverbs 4:22), "They are life to him who finds them, healing for his whole body," [meaning that] anyone who finds words of Torah, finds life. Hence it is written, "They are life to him who finds them." Do not read it as "to him who finds them (lemotsaeihem)," but rather as "to him who expresses them (lemotsieihem)." Another interpretation of "They are life to him who finds them": To him who expresses them orally as is fitting. There is a story about a student of Rabbi Eliezer ben Yaakov who was proficient in learning. From his familiarity with the his learning, he would go over all of his learning from when he entered the bathhouse to when he stood to perspire and when he would bathe. [But he forgot it all] because he did not express it orally. Hence it is written, "They are life to him who finds them," [meaning to him who expresses them]. Another interpretation of "They are life to him who finds them," to others. And a man should not teach words of Torah unless he expresses them as is fit [with their] conclusion and explanation. As so did Moshe say to them, "When you teach Torah, be precise with all of it." Hence it is stated, "All of the commandment that I command you today shall you be careful to fulfill, in order that you shall live." This is what the verse stated (Proverbs 2:1), "My son, if you accept [M]y statements." Rabbi Abba bar Kahana said, "When are you called My son? When you accept My statements. And so [too] is it stated (Deuteronomy 14:1), 'You are children of the Lord, your God.' When are you children? When you [belong] to the Lord, your God, such that you are observing My commandments." Hence is it written, "My son, if you accept [M]y statements." [You will be] "My son if you accept [M]y statements," if you have the merit. Another interpretation: You [should] treasure My Torah like a man who has a pearl. So should you toil in the Torah. Hence is it stated (Proverbs 2:1), "and [M]y commandment you treasure with you." Rabbi Abba bar Kahana said, "[There is a relevant] parable. To what is this comparable? To a man who has a mature daughter and wants to waste her on anyone he finds. My Torah is not like that, but rather [only] if you have a merit will you merit [to have] it, 'and My commandment you treasure with you.'" Rabbi Acha says, "You give yourself good deeds and I will save over [their] goodness for you in the world to come - 'How abundant is Your good that You have in store for those who fear You' (Psalms 31:20)." Another interpretation: You should treasure My Torah, like a man who has a pearl and treasures it. So should you toil in the Torah. Therefore is it stated, "and [M]y commandment you treasure with you."

(Bamidbar 5:9) "And all terumah of all the holy things of the children of Israel which they present to the Cohein, to him shall it be." R. Yishmael says: Scripture comes to teach you that if one dedicates (to the Temple) his grain pile before he levels it off and then he redeems it, he must take terumah (from it). I might think (he must do so) even if he redeemed it after he leveled the pile; it is, therefore, written (of terumah, Devarim 18:4) "the first of your corn (pile)." R. Akiva says: "and all terumah": Scripture comes to teach you that if he wishes to make his entire granary terumah, he may do so, so long as he leaves some over. "and all terumah of all the holy things": Scripture hereby teaches us that the laws of terumah apply to all varieties (of produce, and not just to those specifically indicated). Issi b. Yehudah says: If the ma'aser — the less stringent — obtains with all produce, how much more so, terumah — the more stringent. Variantly: If ma'aser, which does not obtain in the third and sixth year (of shemitah), obtains with all produce, how much more so, terumah, which obtains in all years! Issi b. Menachem says: if ma'aser, which is brought only as an adjunct to learning and fear (viz. Devarim 14:23), obtains with all produce, how much more so, the more stringent, terumah! (Ibid. 5:9) "which they offer to the Cohein, to him shall it be": R. Yishmael says: Now is terumah offered to the Cohein? (Does he not rather come to receive it?) What, then, is the intent of "which they offer to the Cohein"? Because it is written (Shemot 23:19) "The first of the first-fruits (bikkurim) of your land shall you bring to the house of the L-rd your G-d," but we are not told what is to be done with them; it is, therefore, written "which they offer to the Cohein, to him shall it be." Scripture hereby teaches us that bikkurim, (which are presented as offerings), are to be given to the Cohanim.

(Ibid. 5) "seh": Included in "seh" is a goat and a sheep, viz. (Devarim 14:4) "the seh of the sheep and the seh of the goats." "unblemished": to exclude a blemished animal. "male": to exclude a tumtum (one of indefinite gender), a hermaphrodite, and a female. ...

5) (Vayikra 11:4): "the camel, because it chews the cud, etc. (Vayikra 11:5) and the coney because it chews the cud, etc. (Vayikra 11:6) and the hare because it chews the cud, etc." What is the intent of this? It is already written (Devarim 14:7): "the camel, and the hare, and the coney, for they chew the cud, etc."! Why are they mentioned? To include the aforementioned inclusions.

R. Tanchum said in the name of R. Chanilai: "Every Judaean who has no wife lives without happiness, without blessing, and without good; without happiness, as it is written (Deut. 14, 26) And thou shalt rejoice, thou and thy household; without blessing, as it is written (Ez. 44, 30) To cause a blessing to rest on thy house; without good, as it is written (Ben. 2, 18) It is not good that the man should be alone." In Palestine it was said: "He [who is unmarried] is without Torah and without protection; i.e., without Torah, as it is written (Job 6, 13) Truly, am I not without my help in me, and is not Tushiya driven far away from me? Without protection, as it is written (Jer. 31, 21) The woman will go about [to protect] the husband." Raba b. Ulla said: "Also without peace, as it is written (Job 5, 24) And thou shalt know that there is peace in thy tent," etc.

6) R. Akiva says (Devarim 14:22) "Tithe shall you tithe" — two tithes. We are hereby apprised that it is a mitzvah to tithe a beast.

6) (Vayikra 1:2): "… an offering to the L–rd from the beasts (behemah)": I might think (that this permitted) even (non-domesticated) animals, which are also subsumed in "behemah," viz. (Devarim 14:4): "These are the beasts (behemah) that you may eat: the ox, the sheep … the hart and the roebuck" (animals); it is, therefore, written (Vayikra, Ibid.): "from the cattle and from the sheep" (domesticated). I might think that he should not bring ("animals"), but if he did bring them they are permitted — as when one's master tells him: "Go and bring me wheat," and he goes and brings him wheat and barley, in which instance he (merely) adds to his master's words; it is, therefore, written: "from the cattle and from the sheep shall you offer" — i.e., from the beasts shall you offer cattle and sheep alone. This is analogous to one's master telling him: "Bring me only wheat, in which instance, if he adds (barley) to wheat, he transgresses his master's words.

6) (Vayikra 11:9): "This you may eat": to include a clean fish (found) in the maw of an unclean fish. I might think that also (included as permitted) is an unclean fish in the maw of a clean fish; it is, therefore, written (Vayikra 11:9) "those (clean fishes themselves) (you may eat"), (and not unclean fishes swallowed by them). Why do you see fit to say vis-à-vis beasts (see Chapter 3:3 and Vayikra 11:4) that (a clean beast) in the maw of an unclean beast is unclean, and that (an unclean beast) in the maw of a clean beast is clean, whereas vis-à-vis fish, (an unclean fish) in the maw of the clean fish is unclean, and (a clean fish) in the maw of an unclean fish is clean? — Because it (what is found inside the fish) did not grow there, (but was just swallowed, as opposed to the instance of the beast). "you may eat": to include a clean fish which was pickled together with an unclean one. I might think that this were so even if it (the unclean fish) dissolved (into the brine); it is, therefore, written (Vayikra 11:4) "those [clean fish by themselves] (you may eat"), (and not the forbidden element that they have absorbed).

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind.³⁹Sifre, Numb. 5:13 (7); Sot. 27a. Cf. Numb. R. 9:10, which explains the exception as referring to a husband just pretending to be blind to his wife’s adultery, so that he can use the rite of the bitter water for killing his wife. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.” We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.”⁴⁰See TSot. 1:2; Sot. 4a; Sifre, Numb. 5:13 (7). R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.” R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver⁴¹Gk.: gerdios. to knot the thread.”⁴²Gk.: nema. R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand⁴³Cf. the parallel in Numb. R. 9:10, which reads, “her hand.” to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time.⁴⁴In addition to Numb. R. 9:10, see Gen. R. 38:14; PRK 18:3; PR 32:2. In a similar usage⁴⁵Kayyotse badavar. This repetitive use of kayyotse b… indicates that the sixth of the seven exegetical rules (middot) attributed to Hillel is being used here. you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].” In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].” Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this.⁴⁶Numb. R. 9:34. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).” Is there a woman who commits adultery [while] under her husband?⁴⁷Cf. Numb. 5:19. It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].” Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’ And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

Rabbi Levi interpreted the verse (i.e., Prov. 28:22) with reference to the person who does not take out his tithes properly. To this end Rabbi Levi told a story about someone who did take out his tithes properly. Now he had a certain field that produced a thousand measures every year. So he took a hundred measures from it for his tithes. From the remainder he and the children of his household sustained¹⁵Rt.: PRNS. Gk. pronoein (“provide for”). themselves. At the time of his death, he summoned his son. He said to him: My son, give your attention to this field. It yields such and such <a number of> measures, and I take out such and such a tithe. From it I have sustained myself all my days. When that son planted it the first year, it produced a thousand measures, and he took out a hundred measures from it a for the tithe. For the second year, an evil eye (i.e., of greed) entered within him. So he subtracted ten <measures from the tithe>, but <the field> subtracted one hundred <measures from its yield>. Similarly also [on the third, fourth, and fifth <years>, until it was reduced to its tithes. When kinfolk and friends saw <what was happening>, they put on white (i.e., festive) <tunics> and wrapped themselves in white <mantles>. <When> they came to him, he said to them: Why have you come? To rejoice over the very one who is afflicted? They said: Heaven forbid! We have only come to rejoice with you. In the past you were the owner of the house, and the Holy One was the priest; but now the Holy One has become the owner of the house, and you are the priest. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

(Lev. 11:1-2) “Then the Lord spoke unto Moses…, saying, ‘… these are the creatures that you may eat….’” Let our master instruct us: How many [types of] pure animals are there are in the world? Thus have our masters taught: There are ten beasts: “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, the mountain sheep”; (Deut. 14:5) “the ox, the sheep and the goat” (Deut. 14:4). There are no more than these in the world. Said the Holy One, blessed be He, “Guard yourselves, not to defile yourselves with an impure beast and with an impure swarming creature.” So did David say (in II Sam. 22:31 = Ps. 18:31), “As for God, His way is perfect, the word of the Lord is pure (rt.: tsrp).” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them. They said to him. “Rabbi, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him?” Know that this ritual slaughter was given only to purify (rt.: tsrp) Israel. As in the future to come, the Holy One, blessed be He, will make a meal for the righteous from the behemoth and the leviathan, and there is no ritual slaughter there. Know that the leviathan is an unusual creature, and the angels fear him, as stated (in Job 41:17), “From his rising do the powers fear.” And if they throw many spears of iron upon him, he considers them like straw, as stated (in Job 41:19), “He considers iron like straw.” And also the behemoths of my fields are harsh, as it crouches on a thousand mountains as stated (in Psalms 50:10), “the behemoths on a thousand mountains.” And [so] how are they slaughtered? Rather, they come and fight, one with the other, as stated (in Job 41:8), “One approaches to the other.” The behemoths approach the leviathan and hold him by his horn and split him, and the leviathan’s death [that he inflicts] will be the opposite, as he smites him with his tail and kills him. [Then] the righteous ones go and all take portions. From here [we see] that ritual slaughter was given only to examine and to purify (rt.: tsrp) Israel.

(Lev. 11:1-2) “Then the Lord spoke unto Moses…, saying, ‘… these are the creatures that you may eat….’” Let our master instruct us: How many [types of] pure animals are there are in the world? Thus have our masters taught: There are ten beasts: “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, the mountain sheep”; (Deut. 14:5) “the ox, the sheep and the goat” (Deut. 14:4). There are no more than these in the world. Said the Holy One, blessed be He, “Guard yourselves, not to defile yourselves with an impure beast and with an impure swarming creature.” So did David say (in II Sam. 22:31 = Ps. 18:31), “As for God, His way is perfect, the word of the Lord is pure (rt.: tsrp).” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them. They said to him. “Rabbi, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him?” Know that this ritual slaughter was given only to purify (rt.: tsrp) Israel. As in the future to come, the Holy One, blessed be He, will make a meal for the righteous from the behemoth and the leviathan, and there is no ritual slaughter there. Know that the leviathan is an unusual creature, and the angels fear him, as stated (in Job 41:17), “From his rising do the powers fear.” And if they throw many spears of iron upon him, he considers them like straw, as stated (in Job 41:19), “He considers iron like straw.” And also the behemoths of my fields are harsh, as it crouches on a thousand mountains as stated (in Psalms 50:10), “the behemoths on a thousand mountains.” And [so] how are they slaughtered? Rather, they come and fight, one with the other, as stated (in Job 41:8), “One approaches to the other.” The behemoths approach the leviathan and hold him by his horn and split him, and the leviathan’s death [that he inflicts] will be the opposite, as he smites him with his tail and kills him. [Then] the righteous ones go and all take portions. From here [we see] that ritual slaughter was given only to examine and to purify (rt.: tsrp) Israel.

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

7) If so, I would say: Who forbids the camel? (The fact that it does not have) cloven hooves. Let that permit the swine. It must, therefore, be written (Devarim 14:8) "And the swine, because its hooves are parted, but it does not chew the cud, it is unclean."

“There is one and not another, he also has no son or brother. There is no end to all his toil, and his eye is not satisfied with wealth. For whom do I toil, and prevent good from my soul? This too is vanity and a grave matter” (Ecclesiastes 4:8).
“There is one and not another.” “There is one” – this is the Holy One blessed be He, in whose regard it is written: “The Lord is our God, the Lord is one” (Deuteronomy 6:4); “and not another” – He has no partner in His world. “He also has no son or brother” – if He has no “brother,”¹⁶Once it says that there is not another, it is clear that He does not have a brother. Brother in this context refers to one close to Him, and the midrash understands it in the sense of a spouse. from where would he have a son? Rather, [sons is written] because the Holy One blessed be He was fond of Israel and called them sons, as it is stated: “You are sons to the Lord your God” (Deuteronomy 14:1). And He called them brothers, as it is stated: “For the sake of my brothers and neighbors” (Psalms 122:8). “There is no end to all his toil” – to everything that He created during the six days of Creation. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? If the righteous do not stand and amass mitzvot and good deeds before Him, is it not vanity that the Holy One blessed be He created him in His world?¹⁷If one does not engage in the performance of mitzvot, there is no purpose to his existence.
Another matter: “There is one and not another” – this is Abraham, as it is stated: “Abraham was one” (Ezekiel 33:24); “and not another” – as he has no equal. “He also has no son or brother” – he had no son or brother at the moment that he descended into the furnace.¹⁸See Bereshit Rabba 38:13. At the moment that the Holy One blessed be He said to him: “Take now your son, your only one” (Genesis (22:2), he did not see that he had a son.¹⁹His compassion for his son did not prompt him to resist God’s command. At the moment that He said to him: “Go for yourself from your land” (Genesis (12:1), he did not see that he had a brother. “There is no end to all his toil” – from mitzvot and good deeds. “For whom do I toil, and prevent good from my soul?” Is it not to cleave to His ways? Anyone who does not act like him, “this too is vanity.”
Another matter: “There is one” – this is the tribe of Levi. “He also has no son or brother” – at the moment that Moses said to them: “Pass to and fro from gate to gate […and slay every man his brother]” (Exodus 32:27), and it is written: “Who says of his father and his mother: I have not seen him, and his brothers he did not acknowledge…” (Deuteronomy 33:9). “There is no end to all his toil” – the labor of the Tabernacle. “And his eye is not satisfied with wealth” – these are the offerings. “For whom do I toil?” Is it not to cleave to His ways? It is for anyone who does not act like him; “this too is vanity and a grave matter.”
Another matter: “There is one” – this is the evil inclination; “and not another” – there is no concern for a partner when performing a transgression.²⁰When performing a transgression, one does not consider the fact that others will suffer due to his act. “He also has no son or brother” – at the moment that a person goes to perform a transgression he does not see that he has a son who will die due to his sins, and does not see that he has a brother who will be ashamed of him and will be condemned because of him. “There is no end to all his toil” – to his wicked deeds. “And his eye is not satisfied with wealth” – these are his wicked deeds. “For whom do I toil?” It is in order to avoid cleaving to his ways. One who does not do so, “this too is vanity.”
Another matter: “There is one” – this is Gevini ben Ḥarson;²¹An extremely wealthy recluse “and not another” – he has no concern for any partner. “He also has no son or brother” – as he was his mother’s only son. “There is no end to all his toil [amalo]” – from what his father bequeathed him.²²The word amalo, his toil, can also mean his wealth. Additionally, it is possible that the meaning is that it took much toil to maintain his many assets. “And his eye is not satisfied with wealth” – as he is blind in one eye. “For whom do I toil, and prevent good from my soul?” – they said: At the moment that his father died, he said to his mother, show me all the silver and gold that father bequeathed me. She went and showed him a kor of dinars; she stood on this side and he on that side and they could not see each other.²³This is because the coins were piled so high in the kor vessel. On the day that Gevini ben Ḥarson died, Belshatzar the governor of Babylon was born.²⁴Some say that Belshatzar eventually took possession of all of Gevini’s wealth (Matnot Kehuna).

Moses cried out: My master, You did not command me about even one of the seventy nations, only concerning Israel: When thou takest the sum of the children of Israel, Unto the children of Israel thou shalt speak, And unto the children of Israel thou shalt say, Command the children of Israel, Speak unto the children of Israel. You commanded me to do this only to the children of Israel. He replied to him: I did so because they are dearer to me than all the nations. They are My treasure, I love them and have chosen them, as it is said: And the Lord hath chosen thee to be his own treasure out of all peoples (Deut. 14:2). Observe how precious they are that they are mentioned five times in a single verse: I have given the Levites—they are given to Aaron and his sons from among the children of Israel, to do the service of the children of Israel in the Tent of Meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel, through the children of Israel coming nigh unto the Sanctuary (Num. 8:19).

R. Joshua of Sikhnin said in the name of R. Levi: Israel atoned for itself before the Omnipresent by merit from <observing> two commandments, <i.e.,> by merit from the Sabbath and by merit from tithes: By merit from the Sabbath, since it is written (in Is. 58:13): IF YOU REFRAIN FROM TRAMPLING THE SABBATH…. What is written after it (in vs. 14)? THEN YOU SHALL TAKE DELIGHT IN THE LORD…. By merit from tithes, since it is written (in Deut. 26:11): THEN YOU SHALL TAKE DELIGHT IN EVERYTHING GOOD;¹⁸The context here concerns first fruits, and the following verse (12) mentions the tithe of the third year. and there is nothing as good as Torah, since it is written (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION; <DO NOT ABANDON MY TORAH>. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

8) This is the animal that you may eat of every beast that is on the land.": We are hereby taught that "beast" is in the category of animal. Whence is it derived that "animal," too, is in the category of "beast"? From (Devarim 14:4): "This is the beast that you may eat: the ox, the lamb of sheep, and the kid of goats, (Devarim 14:5) the hart, the gazelle, and the fallow deer, and the wild goat, and the dyshon, and the wild ox, and the chamois." (The latter mentioned are animals.)

8) This is the animal that you may eat of every beast that is on the land.": We are hereby taught that "beast" is in the category of animal. Whence is it derived that "animal," too, is in the category of "beast"? From (Devarim 14:4): "This is the beast that you may eat: the ox, the lamb of sheep, and the kid of goats, (Devarim 14:5) the hart, the gazelle, and the fallow deer, and the wild goat, and the dyshon, and the wild ox, and the chamois." (The latter mentioned are animals.)

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related] (to Eccl. 3:15), “That which is has already happened.” R. Judah and R. Nehemiah [differ].⁴⁸PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1). R. Judah says, “If someone says to you that if the first Adam had not sinned, he would have remained alive forever, you say to him, ‘Look at Elijah. Since he did not sin, he has remained alive forever.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, will be raising the dead, say to him, ‘Look, He has already done so through Elijah, through Elisha, and through Ezekiel.’” [But] Rabbi Nehemiah says, “If someone says to you that the whole world was water within water, you say to him, ‘The ocean is all water within water.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, is going to make the sea into dry ground, say to him, ‘He has already done so in the days of Moses, as stated (in Exod. 14:29), “But the Children of Israel went through the sea on dry ground, and the waters were a wall for them to the right and to the left.”’” [Moreover,] R. Aha said in the name of R. Samuel bar Nahman, “Everything that the Holy One, blessed be He, is going to do in the world to come He has already anticipated and partly done at the hands of the righteous in this world. In the future, the Holy One, blessed be He, is going to raise the dead; He has already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. In the future, He is going to make the sea into dry ground; He has already done so (ibid.), “But the Children of Israel went through the sea on dry ground.” In the future, He is going to open the eyes of the blind; He has already done so, as stated (in II Kings 6:17), ‘so the Lord opened the eyes of the servant [and he saw].’ In the future, the Holy One, blessed be He, is going to going visit barren women; He has already done so through Abraham and Sarah, as stated (in Gen. 21:1), ‘Then the Lord visited Sarah […].’ The Holy One, blessed be He, said, (in Is. 49:23), ‘Kings shall be your guardians [… they shall bow down before you, nose to the ground, and lick the dust of your feet].’ It has already happened at the hands of Daniel, when the wicked Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46), ‘Then king Nebuchadnezzar fell on his face, [paid homage to Daniel].’” This is what Scripture stated (in Eccl. 3:15, cont.), “then God seeks the pursued.” R. Huna said in the name of R. Joseph, “In the future, the Holy One, blessed be He, is going to claim the blood of the pursued from the hand of those who pursue them.⁴⁹Lev. R. 27:5. When a righteous person pursues a righteous person, God seeks the pursued. When a wicked person pursues a wicked person and when a wicked person pursues a righteous person, then God seeks the pursued. It comes out that you will say that even when a righteous person pursues a wicked person, in any case, then God seeks the pursued.”⁵⁰Cf. PR 48:2. You know that this is so. Note that Abel was pursued by Cain; and therefore (in Gen. 4:4), “and the Lord paid heed unto Abel and unto his offering.” Noah was pursued by his generation, but (according to Gen. 6:8), “Noah found favor in the eyes of the Lord.” Abraham was pursued by Nimrod; and it is written (Neh. 9:7) “You are the Lord, the God who chose Abraham […].” Isaac was pursued by the Philistines; and it is written (Gen. 26:28), “And [they] said, ‘We see plainly that the Lord has been with you […].’” Jacob was pursued by Esau; and it is written (Ps. 135:4) “For the Lord has chosen Jacob for Himself.” Joseph was pursued by his brothers; and it is written (Gen. 39:2) “And the Lord was with Joseph […].” Moses was pursued by Pharaoh; and it is written (Ps. 106:23), “therefore He said He would destroy them, had not Moses His chosen [stood in the breach before Him…].” Israel is being pursued by the nations of the world; and it is written (Deut. 7:6), “the Lord your God has chosen you […].” R. Judah bar Simon said in the name of R. Nehoray, “Here also (in the case of sacrificial animals), the bull is pursued by the lion; the sheep is pursued by the wolf; the goat is pursued by the leopard. The Holy One, blessed be He, said, ‘You shall not bring me a sacrifice from the pursuer but from the pursued.’ [Thus it is stated] (Lev. 22:27), ‘When a bull or a sheep or a goat […].’”

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

R. Joshua of Sikhnin was of the opinion that the Holy One, blessed be He, gave Abraham a sign that whatever happened to him would likewise happen to his descendants. He chose Abraham from among all those in his father’s house, as it is said: Thou art the Lord God who didst choose Abraham, and brought him forth out of Ur of the Chaldees, and gavest him the name of Abraham (Neh. 9:7). And He selected Abraham’s sons to be His chosen ones among the seventy nations, as is said: For thou art a Holy people unto the Lord thy God, and the Lord hath chosen thee to be His own treasured nation out of all the peoples that are upon the face of the earth (Deut. 14:2). He said to Abraham: Get thee, and to Abraham’s sons, He said: I will bring you up out of the affliction of Egypt unto the land of the Canaanite, and the Hittite, and the Emorite, etc. (ibid. 3:17). He promised Abraham: And I will bless thee, and make thy name great; and be thou a blessing (Gen. 12:2), and He told his sons: The Lord bless thee, and keep thee (Num. 6:24). To Abraham He said: I will make thee a great nation (Gen. 12:2), and to his descendants He said: And what great nation is there (Deut. 4:8). Concerning Abraham it is written: Abraham was one (Ezek. 33:24), and of Israel it is said: And who is like thy people Israel, a nation one in the earth (I Chron. 17:21). In reference to Abraham it is said: and hunger was in the land (Gen. 12:10), and about his descendants it is said: When they returned to Egypt, hunger was already in the land (ibid. 43:1). Abraham descended to Egypt because of famine, and his sons, also, descended because of famine, as is said: And Joseph’s ten brethren went down to buy corn from Egypt (ibid. 42:3). When Abraham descended the Egyptians approached him, and the Egyptians beheld the woman that she was very fair (ibid. 12:14), and concerning his descendants, the Egyptians declared: Come, let us deal wisely with them lest they multiply, and it come to pass, that when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land (Exod. 1:10).

"between your eyes": on top of the head. You say on top of the head, but perhaps (the intent is) literally, "between your eyes"? It is, therefore, written (Devarim 14:1) "Sons are you to the L rd your G d. You shall not gash yourselves, and you shall not make a bald spot between your eyes for the dead." Just as there, the top of the head is meant, so, here. R. Yehudah says: Since the Torah prescribes tefillin for the hand and for the head, then just as the hand is susceptible to tumah of one kind (a white hair), so, the head must be susceptible to tumah of one kind (a yellow hair), (as opposed to the area between the eyes, which is susceptible to tumah of two kinds of hair).

R. Levi said: There is a story about a person who took out his tithes properly. Now he had a certain field, and the Holy One gave him a mind to prepare half of it for sowing and half as storage place for water. So when a year of drought came, he sold a sea'h of wheat for a sela' and a se'ahs of water for three sela's. What made this happen to him? <It was> because he had taken out his tithes properly. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

9) (Vayikra 27:30) ("And all the ma'aser [tithes] of the earth, of the seed of the earth, or the fruit of the tree, it is the L–rd's; it is holy to the L–rd.") "the seed of the earth": to include (the seed of) garlic, onycha, and berries. I might think to include the seed of turnips, radishes, and other garden seeds which are not eaten; it is, therefore, written "of the seed of the earth," and not all of the seed of the earth. "of the fruit of the tree": to include all the fruit of the tree. I might (also) think to include the carobs of Shikmah and Tzalmonah and those of Giridah, (which are of inferior quality); it is, therefore, written "of the fruit of the tree," and not all the fruit of the tree. Whence do we derive the inclusion of vegetables for ma'aser? From "And all the ma'aser." I might think that Scripture is speaking of two tithes (ma'aser rishon and ma'aser sheni); it is, therefore, written "it (is the L–rd's"). What is mentioned there (in the section of ma'aser (Devarim 14:22-23), (namely, ma'aser sheni), is the same as "it" mentioned here. What is missing here is mentioned there.

6) kllal ufrat ukllal (general-specific-general): (Devarim 14:26): "And you shall give the money for all that your soul desires" — general; "of herd, flock, wine, and strong drink" — specific; "and for all that your souls asks" — reversion to the general: general-specific-general — ē ata dan ela ke'ein haprat (the rule is in accordance with the specific), viz.: Just as the specific is: one fruit from another, (e.g., wine from grapes), originating from the earth, so, everything of this nature is purchasable with ma'aser money) — to exclude mushrooms and truffles (which, although they are fruit, do not come from another fruit).

9) (Devarim 14:6): "And every beast that has split hooves, entirely cloven in two, and which chews the cud in the beast — it may you eat" — to include the embryo (as permitted with the slaughtering of the mother). If the fetus stuck out its hand and returned it, it (the fetus, excluding the hand) may be eaten (with the slaughtering of its mother.) I might think that even if it stuck out its head and returned it, it is permitted with the slaughtering of its mother; it is, therefore, (to negate this) written (Devarim 14:7): "Only (this may you not eat") Why do you see fit to say that if the fetus stuck out its hand and returned it, it (the fetus) may be eaten (with the slaughtering of its mother)? Because it is not considered to have been born (and to require its own slaughtering). And why do you see fit to say that if the fetus stuck out its head, it (the fetus) may not be eaten (with the slaughtering if its mother)? Because it is considered to have been born (and to require its own slaughtering).

9) (Devarim 14:6): "And every beast that has split hooves, entirely cloven in two, and which chews the cud in the beast — it may you eat" — to include the embryo (as permitted with the slaughtering of the mother). If the fetus stuck out its hand and returned it, it (the fetus, excluding the hand) may be eaten (with the slaughtering of its mother.) I might think that even if it stuck out its head and returned it, it is permitted with the slaughtering of its mother; it is, therefore, (to negate this) written (Devarim 14:7): "Only (this may you not eat") Why do you see fit to say that if the fetus stuck out its hand and returned it, it (the fetus) may be eaten (with the slaughtering of its mother)? Because it is not considered to have been born (and to require its own slaughtering). And why do you see fit to say that if the fetus stuck out its head, it (the fetus) may not be eaten (with the slaughtering if its mother)? Because it is considered to have been born (and to require its own slaughtering).

(Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW, FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD²²ShNYM. The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,” better fits the sense of the midrash. Hezekiah said: The judgment of the wicked in Gehinnom <lasts> twelve months,²³Tanh., Deut. 4:15; PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold. At first the Holy One has a cold²⁴Hikkukh. The word generally means “itch.” For this translation, see Jastrow, s.v. HYKWK. enter them, and they say: Is this the Gehinnom of the Holy One? Then after that he brings them to the snow, where they say: Is this the cold of the Holy One? At first they say: Ah (wah), <from pleasure>, but in the end they say: Oh (way), <from pain>.²⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD (HYWN), <i.e.,> from a place where they say: Oh (WH), ah (WY). So where do they resign themselves <to their punishment>? R. Judah [Berabbi] says: In the snow. This is <the meaning of> what is written (in Ps. 68:15 [14]): WHEN THE ALMIGHTY SCATTERED KINGS THERE, IT SNOWED IN ZALMON.²⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their Zalmon is the snow. Can this also <apply to> Israel? Scripture teaches (in Prov. 31:21): <BECAUSE OF SNOW,> FOR ALL HER HOUSEHOLD ARE DRESSED TWOFOLD (i.e., Israel is clothed in scriptural pairs): Circumcision (of the foreskin) and uncovering (the corona), tassels and tefillin (i.e., phylacteries), (Deut. 15:14:) PROVIDE LIBERALLY (literally: PROVIDE PROVIDE for the redeemed slave) and (Deut. 15:10): GIVE LIBERALLY (literally: GIVE GIVE to the poor Israelite), (Deut. 15:11:) YOU SHALL SURELY OPEN UP (literally: OPEN UP OPEN UP to the poor and needy) and (Deut. 14:22:) YOU SHALL SURELY TITHE (literally: TITHE TITHE). For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL TITHE TITHE.

(Deut. 14:22:) “You shall surely tithe.” This text is related (to Prov. 28:22), “An evil-eyed person (i.e., a miser) moves quickly after wealth; [and he does not know that loss will come to him].” R. Hanina interpreted the verse with reference to Ephron (of Gen. 23).⁴Tanh. (Buber), Exod. 6:5; Lev. 9:1; Gen. R. 58:7; Exod. R. 31:17; PRK 10:1; see also BM 87a. Cf. above, Tanh. (Buber), Exod. 6:13, which identifies the man with Cain. For R. Hanina said, “All the shekels mentioned in the Torah are sela, those in the prophets are litrai,⁵The Greek word means “pounds.” and those in the writings are centenarii,⁶The Latin word denotes weights of a hundred pounds. except for the shekels of Ephron, which are not centenarii.⁷For this valuation of the shekel, see yQid. 1:3 (59d), 5 (60c); Bekh. 50a; PR 1:4. This is what is written (in Gen. 23:9), ‘let him give it to me at the full price.’” Because he brought the evil eye (of greed) into Abraham's wealth, the written text lacks the letter waw. This is what is written (in Gen. 23:15), “My lord, listen to me, what is a piece of land worth four hundred shekels of silver between you and me?” He said to him, “If you want to give me four hundred centenarii of silver from the goods of your house, you can give it to me.” Because he brought in an evil eye (i.e., of greed) into Abraham's wealth, [his name] is lacking the letter waw, where it is stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out the silver for Ephron. It is the second Ephron that is written deficient. R. [Ammi] interpreted the verse (Prov. 28:22) with reference to one who borrows a cow. Since he was too miserly to rent two cows, he borrowed one and rented one. And (according to Prov. 28:22) “he does not know that loss will come to him”; that it is written (in Exod. 22:13), “[When someone borrows an animal from his neighbor and it is injured or dies,] and its owner is not with it, he shall surely pay.” R. Isaac interpreted the verse (Prov. 28:22) with reference to the one who lends to an Israelite at interest and is too miserly to lend it without interest, and (Prov. 8:22) “he does not know that loss will come to him”; that it is written (in Prov. 28:8), “The one who augments his wealth by interest and usury amasses it for one who is generous to the poor.” Who is the one that is generous to the poor? This is Esau the wicked. Is Esau the wicked generous to the poor? Rather does he not oppress the poor? He is like those procurators who go out to the villages and plunder tenants. Then they go back to the capital and say, “Gather the poor, because we want to perform a good act for them.” The [Aramaic] adage says, “[She commits adultery] for apples, and distributes [them] to the sick.” R. Levi interpreted the verse (i.e., Prov. 28:22) with reference to the person who does not take out his tithes properly. To this end R. Levi told a story about someone who did take out his tithes properly: Now he had a certain field that produced a thousand measures every year. So he took a hundred measures from it for his tithes; and from the remainder he and the children of his household sustained themselves all of his days. At the time of his death, he summoned his son. He said to him, “My son, give your attention to this field. It yields such and such [a number of] measures, and I take out such and such a tithe. From it I have sustained myself and my household all my days.” When that son planted it the first year, it produced a thousand measures, and he took out a hundred measures from it for the tithe. For the second year, an evil eye (i.e., of greed) entered within him. So he subtracted ten [measures from the tithe], but [the field] subtracted one hundred [measures from its yield]. Similarly also [on the third, fourth, and fifth [years], until it was reduced to its tithes. When kinfolk and friends saw [what was happening], they put on white (i.e., festive) [tunics] and wrapped themselves in white [mantles]. [When] they came to him, he said to them, “Why have you come? To rejoice over the very one who has been excommunicated [by the Heavens]?” They said to him, “God forbid! We have only come to rejoice with you. In the past you were the owner of the house, and the Holy One, blessed be He, was the priest; but now the Holy One, blessed be He, has become the owner of the house, and you are the priest.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

(Lev. 22:27:) “When a bull or a sheep or a goat […].” This text is related (to Micah 6:3), “My people, what have I done to you and how have I wearied you; testify against Me.”⁵¹PRK 9:5; Lev. R. 27:6; Numb. R. 10:1. R. Aha said, “Testify against Me (i.e., prove me wrong by keeping the commandments), and receive a reward. And do not testify (against your neighbor falsely), and receive a settlement of accounts.” R. Samuel bar Nahman said, “On three occasions the Holy One, blessed be He, came to dispute with Israel, when the nations of the world rejoiced: At that time, when He said to them (in Is. 1:18), ‘Please come and let us dispute together,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that they were rejoicing, He reversed [the punishment] for the better. He said (ibid.), ‘though your sins be as scarlet, they shall become as white as snow […].’ When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children (and not to dispute with them seriously).’ In the second [occasion], when He said to them (in Micah 6:2), ‘[Hear, O mountains, the claim of the Lord …] for the Lord has a claim with His people, and He will dispute with Israel,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Micah 6:5), ‘My people, please remember what King Balak of Moab plotted and what Balaam answered him….’⁵²Cf. PR 48:1. When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children.’ The third [occasion] when He said (in Hos. 12:3), ‘The Lord has a claim with Judah,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Hos. 12:4) ‘In the womb he grabbed his brother by the heel […].’” [The situation] is similar to a woman who complained to the judge about her son and brought him for trial. Everyone came to see. They said, one to another, “See that this woman has brought her son to be killed in the case.” When the woman saw this and heard what they said, she reversed [her mind] to speak with different words. When she came before the judge, he said to her, “What has your son done to you?” She said to him, “When he was in my womb, he kicked me.” He said to her, “Has he done anything else to you?” She said, “No.” He said to her, “There is no legal offense at all.” Everyone was astonished and said, “Is this an answer; is this a rebuke? She only came to amuse herself with her son.” So they left with embarrassment on their faces. So too did the Holy One, blessed be He, go back and reverse His rebuke to love, and the nations of the world left confounded. (Micah 6:3:) “And how have I wearied you?” R. Berekhyah said, “[The situation] is similar to a king who sent his proclamation⁵³Gk.: prostagma. to a province. What did the people of the province do? When they received it, they uncovered their heads, and read it in fear, in awe and in trembling. So did the Holy One, blessed be He, say to Israel, ‘The reading of the Shema is My proclamation. I did not burden you and I did not tell you that you were to read it either standing upon your feet or with your heads uncovered, but (according to Deut. 6:7) “when you are sitting in your house, when you are walking on the road, when you are lying down, and when you are getting up.”’” Another interpretation (of Micah 6:3), “and how have I wearied you”: R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] beasts to you (for food).⁵⁴See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough. This is what is stated (in Lev. 22:27), “A bull or a sheep or a goat.”’”

(Lev. 22:27:) “When a bull or a sheep or a goat […].” This text is related (to Micah 6:3), “My people, what have I done to you and how have I wearied you; testify against Me.”⁵¹PRK 9:5; Lev. R. 27:6; Numb. R. 10:1. R. Aha said, “Testify against Me (i.e., prove me wrong by keeping the commandments), and receive a reward. And do not testify (against your neighbor falsely), and receive a settlement of accounts.” R. Samuel bar Nahman said, “On three occasions the Holy One, blessed be He, came to dispute with Israel, when the nations of the world rejoiced: At that time, when He said to them (in Is. 1:18), ‘Please come and let us dispute together,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that they were rejoicing, He reversed [the punishment] for the better. He said (ibid.), ‘though your sins be as scarlet, they shall become as white as snow […].’ When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children (and not to dispute with them seriously).’ In the second [occasion], when He said to them (in Micah 6:2), ‘[Hear, O mountains, the claim of the Lord …] for the Lord has a claim with His people, and He will dispute with Israel,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Micah 6:5), ‘My people, please remember what King Balak of Moab plotted and what Balaam answered him….’⁵²Cf. PR 48:1. When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children.’ The third [occasion] when He said (in Hos. 12:3), ‘The Lord has a claim with Judah,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Hos. 12:4) ‘In the womb he grabbed his brother by the heel […].’” [The situation] is similar to a woman who complained to the judge about her son and brought him for trial. Everyone came to see. They said, one to another, “See that this woman has brought her son to be killed in the case.” When the woman saw this and heard what they said, she reversed [her mind] to speak with different words. When she came before the judge, he said to her, “What has your son done to you?” She said to him, “When he was in my womb, he kicked me.” He said to her, “Has he done anything else to you?” She said, “No.” He said to her, “There is no legal offense at all.” Everyone was astonished and said, “Is this an answer; is this a rebuke? She only came to amuse herself with her son.” So they left with embarrassment on their faces. So too did the Holy One, blessed be He, go back and reverse His rebuke to love, and the nations of the world left confounded. (Micah 6:3:) “And how have I wearied you?” R. Berekhyah said, “[The situation] is similar to a king who sent his proclamation⁵³Gk.: prostagma. to a province. What did the people of the province do? When they received it, they uncovered their heads, and read it in fear, in awe and in trembling. So did the Holy One, blessed be He, say to Israel, ‘The reading of the Shema is My proclamation. I did not burden you and I did not tell you that you were to read it either standing upon your feet or with your heads uncovered, but (according to Deut. 6:7) “when you are sitting in your house, when you are walking on the road, when you are lying down, and when you are getting up.”’” Another interpretation (of Micah 6:3), “and how have I wearied you”: R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] beasts to you (for food).⁵⁴See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough. This is what is stated (in Lev. 22:27), “A bull or a sheep or a goat.”’”

(Is. 24:5:) AND THE EARTH WAS DEFILED UNDER ITS INHABITANTS, <BECAUSE THEY TRANSGRESSED TORAHS;²⁷Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings. THEY VIOLATED A STATUTE; THEY BROKE AN ETERNAL COVENANT>. It may show you standing grain, but it does not show you a shock of sheaves.²⁸Tanh., Deut. 4:14; PRK 10:5; see PR 25:3. It may show you a shock of sheaves, but it does not show you a threshing floor. It may show you a threshing floor, but it does not show winnowed heap. Why <not>? (Ibid.:) BECAUSE THEY TRANSGRESSED TORAHS; THEY VIOLATED STATUTES, in that they did transgress two Torahs, Written Torah and Oral Torah. (Ibid.:) THEY VIOLATED A STATUTE, the statute of tithes. (Ibid.:) THEY BROKE AN ETERNAL COVENANT, an ancestral covenant. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

It is written (in Ps. 37:3), “Trust in the Lord and do good; settle the land and maintain yourself with faith.” R. Haggai said in the name of R. Isaac, “Interpret this verse by transposition, like this:⁸PRK 10:2. Do good; trust in the Lord. It is comparable to a market commissioner who went out to inspect the measures. When a certain person saw him, he began hiding from him. He said to him, ‘Why are you hiding from me? Look to your measures, and do not be afraid.’ This is what is written, ‘Trust in the Lord and do good.’” (Ps. 37:3, cont.:) “Settle the land and maintain yourself with faith.” [Have] faith, which settles the Divine Presence in the land. Another interpretation: Bring about the settlement of the land, sow and plant. Another interpretation (of Ps. 37:3), “settle the land”: Make His staff dwell in the land. (Ps. 37:3, cont.:) “And maintain yourself with faith,” maintain yourself from the faith of the forefathers.⁹Here again is interpretation by transposition. Maintaining faith enables the settlement of the land. It is so written (in Ps. 101:6), “My eyes are on the faithful of the land that they may dwell with Me.” R. Joshua of Sikhnin said in the name of R. Levi, “Israel atones for itself before the Omnipresent by merit from [observing] two commandments, [i.e.,] by merit from the Sabbath and by merit from tithes: By merit from the Sabbath, since it is written (in Is. 58:13), ‘If you refrain from trampling the Sabbath.’ What is written after it (in vs. 14)? ‘Then you shall take delight in the Lord.’ By merit from tithes, since it is written (in Deut. 26:11), ‘Then you shall rejoice with all the good.’¹⁰The context here concerns first fruits, and the following verse (12) mentions the tithe of the third year. And good can only [mean] Torah, since it is written (in Prov.4:2) ‘For I gave you good instruction; [do not abandon my Torah].’” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

"and what they leave shall be eaten by the animals of the field": What is the intent of this? From (Devarim 14:22) "Tithe shall you tithe," I would understand even the fruits of shevi'ith, (but) (Leviticus 25:6) "for you and your man-servant and your maid-servant … (7) and for your beast" likens man to beast. Just as a beast eats what is fit for it, untithed, on shevi'ith, so, a man. You say it comes to tell us this; but perhaps it comes to liken beast to man, viz.: Just as a man eats only of what is tithed, so, a beast! It is, therefore, written "and what they leave shall be eaten by the animals of the field." Just as an animal eats what is fit for it, untithed, on shevi'ith, so, a man.

He brought forth from the earth all kinds of abominations and creeping things, all of them are unclean. Such (creatures) which have been created from the earth, their life (or soul) and body are from the earth, and when they return they touch their dust at the place whence they were created, as it is said, "Thou takest away their breath, they die, and return to their dust" (Ps. 104:29); and it is written, "And the spirit of the beast goes downward to the earth" (Eccles. 3:21).

It is written (in Prov. 3:9), “Honor the Lord with your wealth.” Thus if you are handsome, do not be uncontrolled in sexual matters, lest people say, “So and so is handsome but not restrained in sexual matters.” For that reason, “Honor the Lord with your wealth.”¹¹10:3; PR 25:2. Another interpretation: Do it from your wealth, before you [must] do it without your wealth (i.e., in poverty).¹²For another interpretation of the section, see William G. Braude and Israel J. Kapstein, Pesikta de-Rav Kahana (Philadelphia: JPSA, 1975), p. 189, n. 12. They find a wordplay in the Hebrew word for “substance” and translate the last sentence thus: “Honor Him while you have your wits, before you are led to do foolish things after you have lost your wits.” Another interpretation: “If your voice is pleasant, recite the Shema', and cross over before the ark (to lead in the recitation), because of [the teaching], “Honor the Lord with your wealth (honcha),” with whatever he has endowed you (hanancha). (Prov. 3:9:) “Honor the Lord with your wealth.” There is a story about a person who amassed wine and oil but did not take out his tithes properly. What did the Holy One, blessed be He, do to him? He put a squally wind (i.e., an evil spirit) in him, so that he took a staff and began to smash the [wine and oil] barrels. A member of his household rebuked him. What did [the owner] do to him? He took the staff and cracked him on his head. He said to him, “The spirit is helping me, and you are rebuking me?” [The other] said to him, “Give me the staff, and I shall also smash away.” He gave him the staff. While the [first] one was smashing one [barrel at a time], the other was smashing two [at a time]. What made this happen to him? [It was] because he had not taken out his tithes properly. As R. Levi said, “There is a story about a person who took out his tithes properly. Now he had a certain field, and the Holy One, blessed be He, gave him a mind to prepare half of it for sowing and half as storage place for water. So when a year of drought came, he sold a sea'h of wheat for a sela' and a sea’h of water for three sela'. He announced and said, ‘Come and buy a sea’h of water, which makes three sea’h of wheat.’ What made this happen to him? [It was] because he had taken out his tithes properly.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe”.

(Prov. 6:20:) MY CHILD, KEEP YOUR FATHER's {TORAH} [COMMANDMENTS], <AND DO NOT FORSAKE THE TORAH OF YOUR MOTHER>. Our earliest ancestors separated out terumot²⁹I.e., the priestly tithes on produce, sometimes called “heave offerings.” and tithes.³⁰Tanh., Deut. 4:14, cont.; PRK 10:6; see PR 25:3, cont. Abraham separated out a great terumah, as stated (in Gen. 14:22): <THEN ABRAM SAID UNTO THE KING OF SODOM:> I HAVE LIFTED UP MY HAND UNTO THE LORD, GOD MOST HIGH. A lifting up is nothing but a terumah (rt.: RWM), since it is stated (in Numb. 18:26): <NOW YOU SHALL SPEAK UNTO THE LEVITES AND SAY UNTO THEM: WHEN YOU RECEIVE TITHES FROM THE CHILDREN OF ISRAEL, THE TITHE THAT I HAVE GIVEN YOU AS YOUR PORTION,> YOU SHALL LIFT (rt.: RWM) OUT OF IT A TERUMAH OF THE LORD, <A TITHE FROM THE TITHE>. Isaac separated out a second tithe, as stated (in Gen. 26:12): SO ISAAC SOWED ON THAT LAND AND REAPED IN THAT YEAR A HUNDREDFOLD, <FOR THE LORD HAD BLESSED HIM>. R. Abba bar Kahana said: Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.): FOR THE LORD HAD BLESSED HIM.³¹See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, the blessing of Gen. 26:12 must have been the result of Isaac’s second tithe. Jacob separated out a first tithe, as stated (in Gen. 28:22): AND OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU.

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him: Do you not say that indeed your ancestor Jacob is truthful, since it is written (in Micah 7:20): YOU GIVE TRUTHFULNESS TO JACOB …? <The Cuthean> said to him: He separated out the tribe of Levi <as a tithe> for the tribes, <i.e.,> one out of ten. Should he not have separated out <a tithe> from two more <tribes>? He said to him: You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5): EPHRAIM AND MANASSEH SHALL BE MINE LIKE REUBEN AND SIMEON. He said to him: So here there is support for it. You have added standing grain. Have you added water? He said to him: Do you not admit that there are four matriarchs? [Take away from them the four firstborn (of Jacob's four wives),] since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something <else that is> holy. He said to him: It is good for your people that you are among them. (Prov. 6:20:) AND DO NOT FORSAKE THE TORAH OF YOUR MOTHER (immekha), <i.e.,> your people (ummatekha). That is what David said (in Ps. 40:9 [8]): TO CARRY OUT YOUR WILL, MY GOD, IS MY DESIRE, <FOR YOUR TORAH IS WITHIN MY BELLY>. R. Aha [bar Ulla] said: Is there Torah within the belly? And is it not so written (in Jer. 31:33): AND UPON THEIR HEART (not their belly) I WILL WRITE IT? It is simply that David said: May a curse come upon me, if something goes down into my belly, except when it is tithed. This is what is written (in I Chron. 27:25): AND OVER THE TREASURIES OF THE KING WAS AZMAVETH BEN {AZRIEL} [ADIEL]. AND OVER THE TREASURIES IN THE COUNTRY, {IN THE VINEYARDS, IN THE MOUNTAINS,} [IN THE CITIES, IN THE VILLAGES,] AND IN THE TOWERS WAS {JOHANAN} [JONATHAN] BEN UZZIAH.³²In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

12) (Devarim 14:7): "They are unclean to you": including their brine, their marrow, and their jelly. "They": ("they," as they are) — to exclude (their becoming intermixed with something to which) they do not impart their flavor. "to you": They are permitted to you for benefit (not for eating [if you happen to acquire them]).

(Numb. 2:2:) “Each with his standard.” This text is related (to Deut. 32:10), “He found him (i.e., Jacob) in a desert land.” [It was] a great find, [when] the Holy One, blessed be He, found Israel.⁶⁷Numb. R. 2:6. [He was] like a person who, when traveling in the desert, finds grapes there. So did the Holy One, blessed be He, find Israel, as stated (in Hos. 9:10), “I found Israel like grapes in the desert.” It is therefore stated (in Deut. 32:10), “He found him in a desert land.” The world was a desert, before Israel came forth from Egypt. (Ibid., cont.,) “And in the void was a wailing desolation.” The world was void and wailing, before Israel received the Torah. But when Israel came forth from Egypt and received the Torah, [the Holy One, blessed be He,] enlightened the world, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” [(Deut. 32:10, cont.,) “He encircled him, He watched over him, and He protected him as the pupil of His eye.”] What is the meaning of “He encircled him?” That he encompassed them with clouds of glory. “He watched over (rt.: byn) him,” in that He taught (rt.: byn) them the words of Torah. “He protected him.” Blessed are the ears that have heard to what extent did He cherish them, to what extent did He keep them, to what extent did He protect them. As much, as it were, “as the pupil of His eye.” See how He cherished them, kept them, and protected them. It is as the Holy One, blessed be He, said to Moses, “Tell them to make a tabernacle, and I will dwell among them. I am, as it were, leaving the heavenly beings and coming down to dwell among them. And not only that, but I will make them standards for My name. Why? Because they are My children, as stated (in Deut. 14:1), ‘You are children of the Lord your God.’ Also they are my hosts, as stated (in Exod. 7:4), ‘and I will bring forth my hosts, [my people the Children of Israel,] from the Land of Egypt.’” Therefore, he made those standards for My name, as stated (in Numb. 2:2), “each with his standard.”

(Job 31:38:) IF MY LAND CRIES OUT AGAINST ME. [The Holy One] said to him: Job, do you have anything more than four cubits of soil at the time of your death?³³Tanh., Deut. 4:15; PRK 10:7. So should you say (ibid.]): IF MY LAND HAS CRIED OUT AGAINST ME? And is this the work of your hand? R. Hiyya the Great and R. Simeon ben Halafta <differed>. R. Hiyya the Great said: It is comparable to one who had a mantle (tallit) for sale in the bazaar.³⁴Itlis. Buber’s note 65 suggests that the Hebrew word has lost an initial quf and comes from the Greek katalusis, which can denote a lodging or resting place. When someone passed by and saw it, he said to him: That is mine. He said to him: Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours. Similarly the Holy One said to Job: (Jer. 23:24:) DO I NOT FILL THE HEAVENS AND THE EARTH? Yet you say (in Job 31:38): IF MY LAND CRIES OUT AGAINST ME. Is this the work of your hand? Then R. Simeon ben Halafta said: It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said: She is mine. He said to him: Rebuke her. If she heeds you, she is yours; but if not she is not yours. Similarly the Holy One said to Job: It is written of me (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. Yet you say (in Job 31:38): IF MY LAND CRIES OUT AGAINST ME. Is this the work of your hand? At that time Job said: Sovereign of the Universe: I did not mean that. Rather [what I meant by these words, IF MY LAND CRIES OUT AGAINST ME, was] "If I did not take out its tithes properly. "(Ibid., cont.:) AND <IF> ITS FURROWS WEEP TOGETHER <means> "If I planted it <unlawfully> with mixed seeds." (Job 31:39:) IF I HAVE EATEN ITS PRODUCE WITHOUT PAYMENT (literally: WITHOUT MONEY). This refers to the second tithe, as stated (in Deut. 14:25): THEN YOU SHALL CONVERT IT INTO MONEY…. (Job 31:39, cont.:) AND DISAPPOINTED ITS OWNERS. This refers to the tithe for the poor.³⁵The midrash identifies the OWNERS of Job 31:39 with the poor who actually work the land. If I have not done <all> this, (then in vs. 40): MAY THORNS COME UP INSTEAD OF WHEAT…. Rabbi Hosha'ya taught: Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. What is the evidence? That which is written (in Job 31:40:) MAY THORNS COME UP INSTEAD OF WHEAT, AND STINKWEED INSTEAD OF BARLEY. (Ibid., cont.:) THE WORDS OF JOB ARE ENDED. [Beyond this point] Job foresees and prophesies any number of prophecies. But <here> you say: THE WORDS OF JOB ARE ENDED. It is simply that Job meant: If I have not fulfilled these <conditions> (of vss. 38–39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe): I HAVE REMOVED THE CONSECRATED PORTION FROM THE HOUSE.³⁶MSh 5:10. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Prov. 31:21), “She is not afraid for her household because of snow, for all her household are dressed in scarlet,”¹³The usual voweling for this word is shanim, which means “SCARLET,” but here the voweling, shenayim, which means “TWOFOLD,”might better fit the sense of the midrash. Hezekiah said, “The judgment of the wicked in Gehinnom [lasts] twelve months,¹⁴PRK 10:4; also above, Gen. 1:33. The judgment saying alone also occurs in ‘Eduy. 2:10, where it is attributed to R. Aqiba, and in ySanh. 10:3 (29b), where it is attributed to Judah b. R. Hezekiah and Rabbi. six months in the heat and six months in the cold.” At first the Holy One, blessed be He, has them come into the sun, and they say, “Is this the Gehinnom of the Holy One, blessed be He?” Then after that He brings them to the snow, where they say, “Is this the cold of the Holy One, blessed be He?” At first they say, “Ah (wah),” [from pleasure], but in the end they say, “Oy (way),” [from pain].¹⁵For this interpretation, see Buber, ad loc., n. 45. That is what David said (in Ps. 40:3), “And He raised me up from the pit of desolation, from the miry mud (hywn),” [i.e.,] from a place where they say, “Oy, oy (way, way).” So where do they resign themselves [to their punishment]? R. Judah bar Rabbi says, “In the snow. This is [the meaning of] what is written (in Ps. 68:15), ‘When the Almighty scattered kings there, it snowed in Zalmon.’¹⁶Zalmon, which means “darkness,” is a name for Gehinnom. Their darkness (zalmavet) is the snow.” Can this also [apply to] Israel? Scripture teaches (in Prov. 31:21), “[because of snow,] for all her household are dressed in scarlet (shanim),” [meaning] twofold, twofold (shenayim, shenayim, i.e., Israel is clothed in scriptural pairs): circumcision (of the foreskin) and uncovering (the corona); tassels and tefillin (i.e., phylacteries); (in Deut. 15:14,) “Provide liberally (literally, provide, provide” [for the redeemed slave)]; (in Deut. 15:10,) “Give liberally (literally, give, give)” [to the poor Israelite]; (in Deut. 15:11,) “You shall surely open up (literally, open up, open up)” [to the poor and needy]; and (in Deut. 14:22,) “You shall surely tithe (literally, tithe, tithe).” For that reason Moses warned Israel (in Deut. 14:22), “You shall tithe, tithe.”

(Job 31:38:) IF MY LAND CRIES OUT AGAINST ME. [The Holy One] said to him: Job, do you have anything more than four cubits of soil at the time of your death?³³Tanh., Deut. 4:15; PRK 10:7. So should you say (ibid.]): IF MY LAND HAS CRIED OUT AGAINST ME? And is this the work of your hand? R. Hiyya the Great and R. Simeon ben Halafta <differed>. R. Hiyya the Great said: It is comparable to one who had a mantle (tallit) for sale in the bazaar.³⁴Itlis. Buber’s note 65 suggests that the Hebrew word has lost an initial quf and comes from the Greek katalusis, which can denote a lodging or resting place. When someone passed by and saw it, he said to him: That is mine. He said to him: Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours. Similarly the Holy One said to Job: (Jer. 23:24:) DO I NOT FILL THE HEAVENS AND THE EARTH? Yet you say (in Job 31:38): IF MY LAND CRIES OUT AGAINST ME. Is this the work of your hand? Then R. Simeon ben Halafta said: It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said: She is mine. He said to him: Rebuke her. If she heeds you, she is yours; but if not she is not yours. Similarly the Holy One said to Job: It is written of me (in Ps. 104:32): WHO (i.e., the LORD) LOOKS ON THE EARTH AND IT TREMBLES. Yet you say (in Job 31:38): IF MY LAND CRIES OUT AGAINST ME. Is this the work of your hand? At that time Job said: Sovereign of the Universe: I did not mean that. Rather [what I meant by these words, IF MY LAND CRIES OUT AGAINST ME, was] "If I did not take out its tithes properly. "(Ibid., cont.:) AND <IF> ITS FURROWS WEEP TOGETHER <means> "If I planted it <unlawfully> with mixed seeds." (Job 31:39:) IF I HAVE EATEN ITS PRODUCE WITHOUT PAYMENT (literally: WITHOUT MONEY). This refers to the second tithe, as stated (in Deut. 14:25): THEN YOU SHALL CONVERT IT INTO MONEY…. (Job 31:39, cont.:) AND DISAPPOINTED ITS OWNERS. This refers to the tithe for the poor.³⁵The midrash identifies the OWNERS of Job 31:39 with the poor who actually work the land. If I have not done <all> this, (then in vs. 40): MAY THORNS COME UP INSTEAD OF WHEAT…. Rabbi Hosha'ya taught: Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. What is the evidence? That which is written (in Job 31:40:) MAY THORNS COME UP INSTEAD OF WHEAT, AND STINKWEED INSTEAD OF BARLEY. (Ibid., cont.:) THE WORDS OF JOB ARE ENDED. [Beyond this point] Job foresees and prophesies any number of prophecies. But <here> you say: THE WORDS OF JOB ARE ENDED. It is simply that Job meant: If I have not fulfilled these <conditions> (of vss. 38–39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe): I HAVE REMOVED THE CONSECRATED PORTION FROM THE HOUSE.³⁶MSh 5:10. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

Another interpretation (of Micah 6:3): AND HOW HAVE I WEARIED YOU? R. Judah bar Simon said: I have delivered ten < kinds of > beasts to you (for food).⁶³See also PR 16:1; Numb. R. 20:5; 21:16. Three are under your control, and seven are not under to your control. Now these are those which are under your control (according to Deut. 14:4): THE BULL, THE SHEEP, AND THE GOAT. And these are those which are not under your control (according to Deut. 14:5): THE DEER, THE GAZELLE, THE ROEBUCK, THE WILD GOAT, THE IBEX, THE ANTELOPE, AND THE MOUNTAIN SHEEP. I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring me a sacrifice from those [which are not under your control]. Rather < your sacrifices come > from those which are under your control, which grew up at your feeding trough. This is what is written (in Lev. 22:27): A BULL OR A SHEEP < OR A GOAT >.

Another interpretation (of Micah 6:3): AND HOW HAVE I WEARIED YOU? R. Judah bar Simon said: I have delivered ten < kinds of > beasts to you (for food).⁶³See also PR 16:1; Numb. R. 20:5; 21:16. Three are under your control, and seven are not under to your control. Now these are those which are under your control (according to Deut. 14:4): THE BULL, THE SHEEP, AND THE GOAT. And these are those which are not under your control (according to Deut. 14:5): THE DEER, THE GAZELLE, THE ROEBUCK, THE WILD GOAT, THE IBEX, THE ANTELOPE, AND THE MOUNTAIN SHEEP. I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring me a sacrifice from those [which are not under your control]. Rather < your sacrifices come > from those which are under your control, which grew up at your feeding trough. This is what is written (in Lev. 22:27): A BULL OR A SHEEP < OR A GOAT >.

"That the Torah of the Lord be in thy mouth" -- to exclude women [from tefillin]. What is exemplary about tefillin? They are a positive time-triggered commandment from which women are exempt. So too, are women exempt from all positive time-triggered commandments.

13) A kal vachomer (a fortiori argument) that new and old may be tithed one for the other: If lambs and goats, which are kilayim one with the other, may be tithed one for the other, then new and old, which are not kilayim one with the other — how much more so may they be tithed one for the other! It is, therefore, written (Devarim 14:22) "Tithe shall you tithe … year by year" — It is forbidden to tithe from one year for the other.

(Numb. 2:2:) EACH WITH HIS STANDARD, UNDER THE BANNERS. This text is related (to Deut. 32:10): HE FOUND HIM (i.e., Jacob) IN A DESERT LAND. <It was> a great find, <when> the Holy One found Israel.⁸⁷Tanh., Numb. 1:13; Numb. R. 2:6. <He was> like a person who, when traveling in the desert, finds grapes there. So did the Holy One find Israel, as stated (in Hos. 9:10): [I FOUND ISRAEL] LIKE GRAPES IN THE DESERT. It is therefore stated (in Deut. 32:10): HE FOUND HIM IN A DESERT LAND. The world was a desert, before Israel came forth from Egypt. (Ibid., cont.:) AND IN THE VOID WAS A WAILING DESOLATION. The world was void and wailing, before Israel received the Torah. {He did nothing, but when] [When] Israel came forth from Egypt and received the Torah, <the Holy One> enlightened the world, as stated (in Prov. 6:23): FOR THE COMMANDMENT IS A LAMP, AND TORAH IS A LIGHT. [(Deut. 32:10, cont.:) HE ENCIRCLED HIM, HE WATCHED OVER HIM, AND HE PROTECTED HIM AS THE PUPIL OF HIS EYE.] What is the meaning of HE ENCIRCLED HIM? That he encompassed them with clouds of glory. HE WATCHED OVER (rt.: BYN) HIM in that he taught (rt.: BYN) them the words of Torah. HE PROTECTED HIM. Blessed are the ears that have heard. To what extent did he cherish them? To what extent did he keep them? To what extent did he protect them? As much, as it were, as the pupil of his eye. See how he cherished them, kept them, and protected them. It is as the Holy One said to Moses: Tell them to make a tabernacle, and I will dwell among them. [I am, as it were, leaving the heavenly beings and coming down to dwell among them.] And not only that, but I will make them standards for my name. Why? Because they are my children, as stated (in Deut. 14:1): YOU ARE CHILDREN OF THE LORD YOUR GOD. Also they are my hosts, as stated (in Exod. 7:4): AND I WILL BRING FORTH MY HOSTS, [MY PEOPLE THE CHILDREN OF ISRAEL,] FROM THE LAND OF EGYPT. And so it says (in Numb. 2:3): {YOU SHALL RECKON} THE STANDARD OF THE CAMP OF JUDAH BY THEIR HOSTS. Therefore, he made those standards for my name, as stated (in Numb. 2:2): EACH WITH HIS STANDARD,….

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs;¹⁷Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings. they violated a statute; [they broke an eternal covenant].” R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap. Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].” R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’” Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’”¹⁸See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, perhaps the blessing of Gen. 26:12 would have been the result of Isaac’s second tithe. Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.” A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?” R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?” He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.” He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly? And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’”¹⁹In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

Another explanation (of Deut. 14:22), “You shall tithe, tithe.” This is related to the verse (in Is. 24:5), “And the earth was distorted under its inhabitants, because they transgressed Torahs;¹⁷Torot. Such a literal translation is required by the midrash. In the biblical context the word denotes something more general, such as teachings. they violated a statute; [they broke an eternal covenant].” R. Isaac said, “You have already been false to it, and [so] it is distorted for you. It [may] show you standing grain, but it does not show you a shock of sheaves. It [may] show you [a shock of sheaves, but it does not show you a threshing floor]. It [may] show you a threshing floor, but it does not show you a winnowed heap. Why [not]? (Ibid.:) ‘Because they transgressed Torahs; they violated statutes,’ in that they did transgress two Torahs, the written Torah and the oral Torah; (ibid.) ‘they violated a statute,’ the statute of tithes; (ibid.) ‘they broke an eternal covenant,’ an ancestral covenant.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.” (Prov. 6:20:) “My child, keep your father's commandments, [and do not forsake the Torah of your mother].” R. Huna said, “Our earliest ancestors separated out terumot and tithes.” Abraham separated out the great terumah, as stated (in Gen. 14:22), “[Then Abram said unto the king of Sodom,] ‘I have lifted up my hand unto the Lord, God most high.’” A lifting up is nothing but a terumah (rt.: rwm), as you say (in Numb. 18:26), “[Now you shall speak unto the Levites and say unto them, ‘When you receive tithes from the Children of Israel, the tithe that I have given you as your portion,] you shall lift (rt.: rwm) out of it a terumah of the Lord, [a tithe from the tithe].’” Isaac separated out the second tithe, as stated (in Gen. 26:12), “So Isaac sowed on that land and reaped in that year a hundredfold, [for the Lord had blessed him]”; R. Eiba bar Kahana said, “Is it not true that a blessing does not rest on what is measured, on what is weighed, or on what is counted? So why did he measure them? In order to tithe them. This is what is written (ibid.), ‘for the Lord had blessed him.’”¹⁸See Deut. 14:24, which mentions a blessing in the context of the second tithe; therefore, perhaps the blessing of Gen. 26:12 would have been the result of Isaac’s second tithe. Jacob separated out the first tithe, as stated (in Gen. 28:22), “and of all that You give me, I will surely set aside a tithe for You.” A certain Cuthean (i.e., a Samaritan) came and questioned R. Meir. He said to him, “Do you not say that indeed your ancestor Jacob is truthful?” He said [back] to him, “Yes, as it is written (in Micah 7:20), ‘You give truthfulness to Jacob.’” [The Cuthean] said to him, “He separated out the tribe of Levi [as a tithe] for the tribes, [i.e.,] one out of ten. Should he not have separated out [a tithe] from two more [tribes]?” R. Meir said to him, “You have said that there were twelve, but I say that there were fourteen, as stated (in Gen. 48:5), ‘Ephraim and Manasseh shall be mine like Reuben and Simeon.’” He said to him, “So here you are supporting me. You have added flour. Have you added water?” He said to him, “Do you not admit that there are four matriarchs that had four first-borns? Take away from [the fourteen] the four firstborn (of Jacob's four wives), since the firstborn is not tithed. Why? Because he is holy, and something holy does not redeem for use something [else that is] holy.” He said to him, ‘It is good for your people that you are among them.” Hence it is written (Prov. 6:20), “and do not forsake the Torah of your mother (immekha),” [i.e.,] your people (ummatekha). That is what David said (in Ps. 40:9), “To carry out Your will, my God, is my desire, [for Your Torah is within my belly].” R. Aha bar Ulla said, “Is there Torah within the belly? And is it not so written (in Jer. 31:33), ‘and upon their heart (not their belly) I will write it?’ It is simply that David said, ‘May [a curse] come upon me, if something goes down into my belly, except when it is tithed.’ This is what is written (in I Chron. 27:25), ‘And over the treasuries of the king was Azmaveth ben Adiel; and over the treasuries in the country in the cities, in the villages, and in the towers was Jonathan ben Uzziah.’”¹⁹In other words, David was concerned enough about tithes to appoint overseers. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

(Numb. 15:37-38:) “Then the Lord spoke unto Moses saying, ‘Speak unto the Children of Israel and tell them to make tassels for themselves.’” This text is related (to Ps. 97:11), “Light is sown for the righteous, and gladness for those with an upright heart.”⁶⁶Numb. R. 17:5. It also says (in Is. 42:21), “The Lord [desired] because of His righteousness [to magnify and glorify the Torah].” The Holy One, blessed be He, sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which He did not give Israel a commandment. Did [an Israelite] go out to plow? [There is] (Deut. 22:10), “You shall not plow with an ox and an ass together.” To sow? [There is] (Deut. 22:9), “You shall not sow your vineyard with two kinds of seed.” To reap? [There is] (Deut. 24:19), “When you reap your harvest in your field [and have forgotten a sheaf in the field, you shall not return to take it.]” Did [an Israelite] thresh? [There is] (Numb. 25:4), “You shall not muzzle an ox in its threshing.” Did [an Israelite] knead? [There is] (Numb. 15:20), “Of the first of your dough you shall set aside a loaf (hallah) as an offering.” Did [an Israelite] butcher? [There is] (Deut. 18:3), “that one shall give the priest the shoulder, the two cheeks, and the stomach.” With respect to a bird's nest, [there is] (Deut. 22:7), “You shall surely send away.” Concerning animals and fowl, [there is] (Lev. 17:13), “he shall pour out its blood and cover it with dust.” Did he plant? [There is] (Lev. 19:23), “you shall regard [its fruit] as forbidden.” Did he bury the dead? [There is] (Deut. 14:1), “you shall not cut yourselves.” Did one shave hair? [There is] (Lev. 19:27), “You shall not round off the sideburns on your head.” Did he build a house? [There is] (Deut. 22:8), “you shall make a parapet [for your roof].” Concerning the doorposts, [there is] (Deut. 6:9), “And you shall write them upon the doorposts (mezuzot) of your house and on your gates.” Did he cover himself in a cloak (tallit)? [There is] (Numb. 15:38), “make tassels for themselves.” (Numb. 15:38:) “They make [tassels] for themselves.” Make them, and not that they shall be from [something already] made. Thus one must not extract threads⁶⁷Nimin, sing.: nima. Cf. Gk.: nema. from the cloak [itself] and make [tassels] from them. Rather [it is] a command to get [fresh] white and blue threads to make them.⁶⁸Cf. Men. 41b. When [did this rule apply]? When there was [a real] blue, but now we only have white, because the blue has been hidden. (Ibid., cont.:) “On the corners of [their garments].” Not in the middle, but on the corner. (Ibid., cont.:) “A twisted thread (petil).” And he must twist (petol) them. R. Meir said, “Why does blue differ from all [other] kinds of colors? Because blue resembles the sea; the sea resembles the firmament; and the firmament resembles the throne of glory. And from seeing it, he will remember his Creator” Thus it is stated (in Exod. 24:10), “And they saw the God of Israel, and under His feet there was something like brickwork of sapphire, like the heavens themselves for brightness.” (Numb. 15:39:) “So it shall be a tassel for you.” Thus it should be visible. And what is its size? Bet Shammai says, “Four fingers,” while Bet Hillel says “Three.”⁶⁹Men. 41b. And how many strings [should they have]? Bet Shammai says “Four,” while Bet Hillel says “Three.” (Ibid.:) “That you may see it.” [This is to] exclude a garment [typically worn] at night.⁷⁰Sifre to Numb. 15:39 (115); Men. 43a. Are you saying, it is to exclude a garment [worn] at night? Or is actually to exclude a blind person? Hence, it says again (in vs. 40), “So that you may remember.” Hence it ordains seeing and it ordains remembering: remembering for the one who does not see and seeing for the one who does see. (Vs. 39:) “That you may see it.” It (here) is masculine and not feminine.⁷¹Even though the antecedent, tassel, is feminine in Hebrew. As if you have done this, it is as if you see the throne of glory, since it is similar to the blue.⁷²Cf. also Sifre to Numb. 15:39 (115), where the argument is that the pronoun is IT (in the singular) and not THEM (in the plural) with reference to tassels. (Vss. 39-40:) “That you may see […]. So that you may remember.” The seeing leads to remembering [the commandments], and remembering leads to performing [them]. Thus it is stated (in vs. 40), “So that you may remember and perform all My commandments.” Why? (Deut. 32:47), “Because it is not a trifling thing for you.” To what is this comparable? To a homeowner who was evaluating his taxes, and writing settlements. His father said to him, “My son, be careful with the settlements, as your life is dependent upon them.” So did the Holy One, blessed be He, say to Israel (in Deuteronomy 32:47), “Because it is not a trifling thing for you.” (Numb. 15:39:) "So that you do not follow your heart.” The heart and the eyes are procurers for the body, in that they prostitute the body.⁷³Numb. R. 17:6. (Vs. 40:) “So that you may remember and perform all my commandments.” [The situation] is comparable to a certain person who was thrown into the midst of the water. The helmsman⁷⁴Gk.: kybernetes. extended a rope to him. He said to him, “Grab this rope with your hand, and do not let go of it; for if you do let go of it, you will lose your life.” So also did the Holy One, blessed be He, say to Israel, “As long as you adhere to the commandments, [the following holds true] (in Deut. 4:4), ‘But you who cling to the Lord your God are all alive today.’” And so it says (in Prov. 4:13), “Hold onto discipline, do not slack off; keep it, for it is your life.” (Numb. 15:40, cont.:) “And that you may be holy.” When you perform the commandments, you are made holy, and fear of you [comes] over the nations. [But if] you withdraw from the commandments and do sins, you immediately become profaned. The Holy One, blessed be He, said to Israel, “In this world because of the evil drive, you withdraw from the commandments; [but] in the future to come I am rooting it out of you.” Thus it is stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put My spirit within you; then I will make you walk in My statutes; and you will observe My ordinances [by performing them].”

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Job 31:38), “If my land cries out against me.” The Holy One, blessed be He, said to Job, “Do you have anything more than four cubits of soil at the time of your death?²⁰PRK 10:7. So should you say (ibid.), ‘If my land has cried out against me?’ And is it your handiwork?” R. Hiyya the Great and R. Simeon ben Halafta [differed about the matter]. R. Hiyya the Great said, “It is comparable to one who had a mantle (tallit) for sale in the bazaar.²¹Itlis. Buber’s note 65 suggests that the Hebrew word has lost an initial quf and comes from the Greek katalusis, which can denote a lodging or resting place. When someone passed by and saw it, he said to him, ‘That is mine.’ He said to him, ‘Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours.’ Similarly the Holy One, blessed be He, said to Job, (Jer. 23:24), ‘”Do I not fill the heavens and the earth?” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’” Then R. Simeon ben Halafta said, “It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said, ‘She is mine.’ He said to him, ‘Rebuke her. If she heeds you, she is yours; but if not she is not yours.’ Similarly the Holy One, blessed be He, said to Job, ‘It is written of Me (in Ps. 104:32), “Who (i.e., the Lord) looks on the earth and it trembles.” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’” At that time Job said, “Master of the universe, I did not say that. Rather [what I meant by the words, ‘If my land cries out against me,’ was] if I did not take out its tithes properly; (ibid., cont.:) ‘and [if] its furrows weep together’ [means] if I planted it [unlawfully] with mixed seeds. (Job 31:39:) ‘If I have eaten its produce without payment (literally, without money),’ this refers to the second tithe, as stated (in Deut. 14:25), ‘Then you shall convert it into money […]’; (Job 31:39, cont.) ‘and disappointed its owners,’ this refers to the tithe for the poor.²²The midrash identifies the OWNERS of Job 31:39 with the poor who actually work the land. If I have not done [all] this, (then in vs. 40), ‘May thorns come up instead of wheat […].’” R. Hosha'ya taught, “The Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. [What is the reason (evidence)?] That which is written (in Job 31:40), ‘May thorns come up instead of wheat, and stinkweed instead of barley.’” (Ibid., cont.:) “The words of Job are ended.” Up to here, Job foresees and prophesies any number of prophecies, and [here] you say, “The words of Job are ended?” It is simply that Job was saying, “If I have not fulfilled these [conditions] (of vss. 38-39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe), ‘I have removed the consecrated portion from the house.’”²³MSh 5:10. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Job 31:38), “If my land cries out against me.” The Holy One, blessed be He, said to Job, “Do you have anything more than four cubits of soil at the time of your death?²⁰PRK 10:7. So should you say (ibid.), ‘If my land has cried out against me?’ And is it your handiwork?” R. Hiyya the Great and R. Simeon ben Halafta [differed about the matter]. R. Hiyya the Great said, “It is comparable to one who had a mantle (tallit) for sale in the bazaar.²¹Itlis. Buber’s note 65 suggests that the Hebrew word has lost an initial quf and comes from the Greek katalusis, which can denote a lodging or resting place. When someone passed by and saw it, he said to him, ‘That is mine.’ He said to him, ‘Wrap yourself in it. If it fits you, then it is yours; but if it does not, it is not yours.’ Similarly the Holy One, blessed be He, said to Job, (Jer. 23:24), ‘”Do I not fill the heavens and the earth?” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’” Then R. Simeon ben Halafta said, “It is comparable to one who had a bondmaid for sale in the bazaar. When someone passed by and saw her, he said, ‘She is mine.’ He said to him, ‘Rebuke her. If she heeds you, she is yours; but if not she is not yours.’ Similarly the Holy One, blessed be He, said to Job, ‘It is written of Me (in Ps. 104:32), “Who (i.e., the Lord) looks on the earth and it trembles.” Yet you say (in Job 31:38), “If my land cries out against me.” Is it your handiwork?’” At that time Job said, “Master of the universe, I did not say that. Rather [what I meant by the words, ‘If my land cries out against me,’ was] if I did not take out its tithes properly; (ibid., cont.:) ‘and [if] its furrows weep together’ [means] if I planted it [unlawfully] with mixed seeds. (Job 31:39:) ‘If I have eaten its produce without payment (literally, without money),’ this refers to the second tithe, as stated (in Deut. 14:25), ‘Then you shall convert it into money […]’; (Job 31:39, cont.) ‘and disappointed its owners,’ this refers to the tithe for the poor.²²The midrash identifies the OWNERS of Job 31:39 with the poor who actually work the land. If I have not done [all] this, (then in vs. 40), ‘May thorns come up instead of wheat […].’” R. Hosha'ya taught, “The Torah teaches you proper procedure. A field that grows thorns (when unplanted) is fine to sow wheat in. A field that grows stinkweed is fine to sow barley in. [What is the reason (evidence)?] That which is written (in Job 31:40), ‘May thorns come up instead of wheat, and stinkweed instead of barley.’” (Ibid., cont.:) “The words of Job are ended.” Up to here, Job foresees and prophesies any number of prophecies, and [here] you say, “The words of Job are ended?” It is simply that Job was saying, “If I have not fulfilled these [conditions] (of vss. 38-39), may my words be ended, and let me not have a pretext for saying to you (in Deut. 26:13 regarding the second tithe), ‘I have removed the consecrated portion from the house.’”²³MSh 5:10. For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

Thus is it taught in the name of R. Hanina: By universal custom, if someone has a certain field, he may let it out for a third or a quarter <of its yield>; but it is not like that with the Holy One. He causes the wind to blow, clouds to rise, rains to descend, dews to flourish, plants to grow, and fruits to become plump; yet he only says to separate out one tenth. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

12a) davar halamed me'inyano (something learned from context): (Vayikra 13:40): "And a man, if the hair of his head (from the slope of his head towards the nape [karachath]) fall out, he is kereach (bald); he is clean." I might think that he is clean of all (plague-spot) uncleanliness; it is, therefore, written (in that context, of other types of uncleanliness) (Vayikra 13:42): "And if there be on the karachath or the gabachath (temples) a reddish white plague-spot, etc." We learn from the context that he is not clean of all types, but of nethakim (scalls) alone.

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

[(Deut. 14:22:) YOU SHALL SURELY TITHE.] What is written above on the matter (in Deut. 14:21)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED…. R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or Rabbi Jose bar Hanina: One who eats his produce untithed is like one who eats carcasses that are not properly slaughtered and those torn by wild beasts (terefah).⁴²Tanh., Deut. 4:17; PRK 10:9. What is the reason? (Deut. 14:21:) YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED. [<Then after that it is written (in vs. 22):>⁴³These words in angle brackets come from the parallel in Tanh., Deut. 4:17. YOU SHALL SURELY TITHE.] R. Abba and Rav Huna said in the name of Rav: One who eats his produce without separating the tithe for the poor is liable for death.⁴⁴yQid. 2:9[8] (63a). R. Isaac said: It is written in three places: YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK: One for its own sake, one with reference to Torah, and one with reference to tithes.⁴⁵Cf. PR 25:3. <Where the prohibition is given> for its own sake, what does it say (in Exod. 23:19)? THE CHOICE FIRST FRUITS OF YOUR LAND <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> [YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after that (in vs. 20): BEHOLD, I AM SENDING AN ANGEL BEFORE YOU <TO GUARD YOU ON THE WAY>.⁴⁶The significance of citing what comes before and after the prohibition is to show that it is unrelated to its context. With reference to Torah, [what is written] (in Exod. 34:26)? THE CHOICE [FIRST FRUITS OF YOUR LAND] <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after it (in vs. 27)? AND THE LORD SAID UNTO MOSES: WRITE DOWN <THESE WORDS>.⁴⁷On this difficult passage, see Buber’s note 80. He would follow the interpretation in PR 25:3 and in M. Pss. 8:2, according to which Moses was told to write Torah immediately after the prohibition against eating meat with milk for a specific reason. When the angels had objected that Israel was unworthy to receive the Torah, the Holy One reminded them that, although any schoolchild knew never to mix meat and milk, the angels had done so when visiting Abraham (Gen. 18:8). Thus the proper time for Moses to write the words of the Torah was when the angels had just been reminded of their eating meat with milk. [The Holy One said to Moses: While the sandal⁴⁸Gk.: sandalon is on your foot, tread down the thorn⁴⁹Reading kuba’ for kuppah. So Jastrow, s.v., KWPH and KWB’. See also Buber’s note 82 here, which lists the parallels that contain the reading. <of opposition>.⁵⁰Gen. R. 44:12. Braude and Kapstein, p. 196, n. 34, find an allusion to the angels who ate goat meat with milk in Gen. 18:7–8. Out of YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK <comes> WRITE DOWN THESE WORDS.] With reference to tithes (in Deut. 14:22) what is written above (ibid.)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED […. YOU SHALL NOT BOIL (BShL) A KID (gedi) IN ITS MOTHER'S MILK (HLB).] Then after that is written (in Deut. 14:22): YOU SHALL SURELY TITHE. The Holy One said: Do not cause me to have the tender grains (gedayim)⁵¹On this reading of gedi here, see Jastrow, s.v. ripen prematurely (BShL) in the fat (HLB)⁵²This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the abdominal fat (HLB)⁵³Tanh., Deut. 4:17, and PRK 10:9 both read “belly” here. of their mothers (i.e., in their pods).⁵⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the East to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27): AND BLASTED BEFORE IT IS GROWN.

[(Deut. 14:22:) YOU SHALL SURELY TITHE.] What is written above on the matter (in Deut. 14:21)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED…. R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or Rabbi Jose bar Hanina: One who eats his produce untithed is like one who eats carcasses that are not properly slaughtered and those torn by wild beasts (terefah).⁴²Tanh., Deut. 4:17; PRK 10:9. What is the reason? (Deut. 14:21:) YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED. [<Then after that it is written (in vs. 22):>⁴³These words in angle brackets come from the parallel in Tanh., Deut. 4:17. YOU SHALL SURELY TITHE.] R. Abba and Rav Huna said in the name of Rav: One who eats his produce without separating the tithe for the poor is liable for death.⁴⁴yQid. 2:9[8] (63a). R. Isaac said: It is written in three places: YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK: One for its own sake, one with reference to Torah, and one with reference to tithes.⁴⁵Cf. PR 25:3. <Where the prohibition is given> for its own sake, what does it say (in Exod. 23:19)? THE CHOICE FIRST FRUITS OF YOUR LAND <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> [YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after that (in vs. 20): BEHOLD, I AM SENDING AN ANGEL BEFORE YOU <TO GUARD YOU ON THE WAY>.⁴⁶The significance of citing what comes before and after the prohibition is to show that it is unrelated to its context. With reference to Torah, [what is written] (in Exod. 34:26)? THE CHOICE [FIRST FRUITS OF YOUR LAND] <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after it (in vs. 27)? AND THE LORD SAID UNTO MOSES: WRITE DOWN <THESE WORDS>.⁴⁷On this difficult passage, see Buber’s note 80. He would follow the interpretation in PR 25:3 and in M. Pss. 8:2, according to which Moses was told to write Torah immediately after the prohibition against eating meat with milk for a specific reason. When the angels had objected that Israel was unworthy to receive the Torah, the Holy One reminded them that, although any schoolchild knew never to mix meat and milk, the angels had done so when visiting Abraham (Gen. 18:8). Thus the proper time for Moses to write the words of the Torah was when the angels had just been reminded of their eating meat with milk. [The Holy One said to Moses: While the sandal⁴⁸Gk.: sandalon is on your foot, tread down the thorn⁴⁹Reading kuba’ for kuppah. So Jastrow, s.v., KWPH and KWB’. See also Buber’s note 82 here, which lists the parallels that contain the reading. <of opposition>.⁵⁰Gen. R. 44:12. Braude and Kapstein, p. 196, n. 34, find an allusion to the angels who ate goat meat with milk in Gen. 18:7–8. Out of YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK <comes> WRITE DOWN THESE WORDS.] With reference to tithes (in Deut. 14:22) what is written above (ibid.)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED […. YOU SHALL NOT BOIL (BShL) A KID (gedi) IN ITS MOTHER'S MILK (HLB).] Then after that is written (in Deut. 14:22): YOU SHALL SURELY TITHE. The Holy One said: Do not cause me to have the tender grains (gedayim)⁵¹On this reading of gedi here, see Jastrow, s.v. ripen prematurely (BShL) in the fat (HLB)⁵²This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the abdominal fat (HLB)⁵³Tanh., Deut. 4:17, and PRK 10:9 both read “belly” here. of their mothers (i.e., in their pods).⁵⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the East to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27): AND BLASTED BEFORE IT IS GROWN.

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Dan. 9:7) “With You, O Lord, there is righteousness, but there is a shameful face with us, to this very day, with the people of Judah [and the inhabitants of Jerusalem, with all Israel].” R. Judah beRabbi Eliezer said,²⁴PRK 10:8; see M. Pss. 101:2. “An idol ('avodah zarah) crossed the sea along with Israel, as stated (in Zech. 10:11), ‘A rival wife (tsarah)²⁵The midrash understands tsarah in this sense, although most biblical translations follow the other meaning of tsarah, i.e., “affliction,” distress,” or the like. So also above, Numb. 4a:7. shall cross in the sea.’ Tsarah can only mean an idolatrous work, since it is stated (in Is. 28:20), ‘And [the molten image was a rival wife] as when one gathers oneself and the bed is too small.’²⁶Most translations render the passage quite differently, but what is given here better fits the sense of the midrash. See Sanh. 103b; Lev. R. 17:7. [Yet] the sea was rent asunder before them.” Ergo (in Dan. 9:7), “With You, O Lord, there is righteousness (zedekah, which also means charity).” R. Judan said, “It is written (in Jud. 1:22), ‘The House of Joseph, for their part, went up against Bethel, and the Lord was with them.’ They were going to serve an idol, yet you say, ‘And the Lord was with them.’ Ergo (in Dan. 9:7), ‘With You, O Lord, there is righteousness (charity).’” R. Judah b. R. Simon said, “There is even greater righteousness (charity) than this. Behold, it states (Jud. 18:27), ‘they took that which Micah had made,’ [i.e.,] the idol images, ‘and the priest that he had,’ [i.e.,] the idolatrous priest, ‘and came to Laish,’ [i.e.,] Bamias, ‘to a people tranquil and unsuspecting.’ They conducted an idolatrous worship, and it brought them success, such that you say, ‘to a people tranquil and unsuspecting?’ And is there greater righteousness (charity) than that.” Ergo (in Dan. 9:7), “With You, O Lord, there is righteousness.”²⁷Cf. M. Pss. 3:3. R. Samuel bar Nahmani said, “You find that on the very day that Israel made the [golden] calf, manna fell. And not only that, but they took some of the manna and offered it to their idols, as stated (in Ezek. 16:19), ‘”Also My bread, which I gave you, fine flour, oil, and honey which I had you eat, you set it before them as a pleasing odor; and so it was,” says the Lord God.’” What is the meaning of “and so it was (wayehi)?” R. Judan said, “It is just as you say, ‘And it came to pass (wayehi) [like this] on the morrow’; nevertheless (in Neh. 9:20), ‘and You did not withhold Your manna from their mouth.’” Ergo (in Dan. 9:7), “With you, O Lord, there is righteousness (charity).” R. Eleazar said that Rabbi said, “Hananiah, Mishael, and Azariah said this verse.” You find that when Hananiah, Mishael, and Azariah came up from the fiery furnace, all the kings of the peoples of the world assembled.²⁸See also Sanh. 93a. This is what is written (in Dan. 3:27), “The satraps, the prefects, the governors, and the royal companions assembled [to look on those men.” Then all these king spit in front of them, and said to them, “You know that there is power in your God to perform all these miracles for you; yet you bow down to an idol, and you have caused Him to destroy His house, burn His chamber and exile you until now?” [They did this] until they had produced a mass of spittle. Then Hananiah, Mishael, and Azariah raised their faces toward above and said (in Dan. 9:7), “’With you, O Lord, there is righteousness,’ that is justification of the verdict; ‘but there is a shameful face with us,’ because we have provoked You so many times with You enduring us.” It is taught in the name of R. Hiya, “By universal custom, if someone has a certain field, he may let it out for a half or a third or a quarter [of its yield]; but it is not like that with the Holy One, blessed be He. He causes the wind to blow, clouds to rise, rains to descend, dews to flourish, plants to grow, and fruits to become plump; yet he only says to separate out one tenth in front of Him.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

“His palate is sweet” – Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: When Israel heard at Sinai: “I am [the Lord your God]” (Exodus 20:2), their souls departed. That is what is written: “If we continue to hear [the voice of the Lord our God we shall die]” (Deuteronomy 5:22). That is what is written: “My soul departed when he spoke” (Song of Songs 5:6). The spoken word returned before the Holy One blessed be He and said: ‘Master of the universe: You are alive and enduring, and Your Torah is alive and enduring, and You send me to the dead? They are all dead.’ At that moment, the Holy One blessed be He then sweetened the spoken word for them. That is what is written: “The voice of the Lord is mighty; the voice of the Lord is majestic” (Psalms 29:4). Rabbi Ḥama bar Rabbi Ḥanina said: “The voice of the Lord is mighty” – for the lads; “the voice of the Lord is majestic” – for the elderly. Rabbi Shimon ben Yoḥai taught: The Torah that the Holy One blessed be He sent to Israel restored their souls to them. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).
Another matter: “His palate is sweet” – [this is analogous] to a king who spoke harshly to his son, and [the son] was afraid and he fainted. When the king saw that he had fainted, he began embracing and kissing him, appeasing him, and saying to him: ‘What is it with you, are you not my only son and am I not your father?’ So too, when the Holy One blessed be He said: “I am the Lord your God” (Exodus 20:2), their souls immediately departed. When they died, the angels began embracing and kissing them, and saying to them: ‘What is it with you? Fear not, “you are children to the Lord your God”’ (Deuteronomy 14:1), and the Holy One blessed be He sweetened the speech on His palate and said to them: ‘Are you not My children? “I am the Lord your God.” You are My people, you are beloved to Me.’ He began appeasing them until their souls were restored and they began requesting of Him.⁹¹They began requesting that He not speak with them directly any longer. That is: “His palate is sweet.” The Torah began requesting mercy for Israel from the Holy One blessed be He. It said before Him: ‘Master of the universe, is there any king who marries off his daughter and kills a member of his household? The whole world in its entirety is joyful for me, and your children are dying?’ Immediately, their souls were restored. That is what is written: “The Torah of the Lord is perfect, restoring the soul” (Psalms 19:8).

Joseph, who honored the Sabbath, had a very rich neighbor. This neighbor was told by the Chaldeans (soothsayers) that all his wealth would eventually be eaten up by Joseph. The neighbor, therefore, sold his estate and with the proceeds bought a large diamond, which he fixed in his turban. One day, while crossing a bridge, a gust of wind blew his turban into the water and a fish swallowed it. This fish [being caught] was brought [to the market] on a Friday. "Who wants to buy fish to-day?" they inquired. They were told to go to Joseph, who honors the Sabbath and usually buys fish that day. So they brought the fish to him and he bought it. When the fish was cut up, the jewel was found and Joseph sold it for thirteen purses of gold denarim. When that old man met him, he said to Joseph: "He, who lends to the Sabbath (incurring additional expenses in its honor) the Sabbath will repay." Rabbi asked R. Ishmael, the son of R. Jose, "What merited the rich people of Palestine who become so wealthy?" He answered thus: "Because they gave their tithes in due season, as it is said (Deu. 14, 22.) Thou shalt tithe the tithe, i.e., give tithes, in order that thou mayest become rich." What merited the rich of Babylon [where people are exempt from tithes]?' "Because," said R. Ishmael, "they honor the Torah." "And what merited the rich of other countries that made them so wealthy?" "Because," said he, "they honored the Sabbath; for R. Chiya b. Abba said: 'I sojourned once with a wealthy man in Ludki. and I saw that they brought before him a golden table carried by sixteen men, and having sixteen silver links depending from it; in these links were fixed bowls, cups, pitchers and dishes, all filled with various kinds of victuals, and all sorts of rare fruits and spices. When setting the table, they said: Unto the Lord belongs the earth with what filleth it (Ps. 24, 1). And when they removed the table, they said The heavens are the heavens of the Lord; but the earth hath he given to the children of men (Ib. 115, 16). I said to him 'My son, how have you merited this prosperity?' He said to me: 'I was formerly a butcher, and I always selected the finest cattle to be slaughtered for the Sabbath.' I then said to him: 'Happy art thou for being so merited and blessed be the Lord who hath rewarded thee with all this.' "

(Numb. 3:15:) “Enroll the Children of Levi.” This tribe was dearer to the Holy One, blessed be He,⁸⁶Numb. R. 3:8. than all the tribes, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” How so? The Holy One, blessed be He, created days and chose one of them for Himself, as stated (in Ps. 139:16), “days were formed, and one of them was His own.”⁸⁷English translations vary widely, but this interpretation is quite literal and fits the sense of the midrash. And which is it? R. Levi says, “This is the Sabbath.” He created years and chose one of them for Himself, i.e., the seventh, as stated (in Lev. 25:2), “Then the land shall observe a Sabbath for the Lord.” He created weeks [of years] and chose one of them for Himself, i.e., the Jubilee, as stated (in Lev. 25:10), “And you shall sanctify the fiftieth year.” He created countries, and chose one of them for Himself, [i.e.,] the land of Israel, as stated (in Deut. 11:12), “A land for which the Lord your God always cares.” And so the Holy One, blessed be He, calls it His land, as stated (in Joel 4:2), they have divided up My land. He created firmaments and chose one of them for Himself, i.e., ‘aravot,⁸⁸‘Aravot’ is the name of the seventh heaven. as stated (in Ps. 68:5), “Build a way for the One who rides in the 'aravot; the Lord is His name.” He created seventy peoples and chose one of them for Himself, i.e., Israel, as stated (in Deut. 7:6), “the Lord your God has chosen you to be for Himself a treasured people,” a worthy (KShR) nation, and you are worthy (KShR). Now (according to Deut. 7:6), “the Lord your God has chosen you….” Why did He choose you? Because He loved you, as stated (in Hos. 14:5), “I will love them generously”; and it is written (in Deut. 7:8), “Because the Lord loved you.” He created tribes and chose one of them for Himself, i.e., the tribe of Levi, as stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest….” He therefore especially cherishes him. So he says to Moses each time (as in Numb. 3:15), “Enroll the Children of Levi [….]” “Every male.” Why did he say, “every male,” and not mention the noun, female? Because the glory of God arises from the males. [Ergo,] “every male.” David has stated (in Ps. 127:3), “Behold, sons are the heritage of the Lord”; i.e., the males. “The fruit of the womb, a reward,” for if females come, says the Holy One, blessed be He, “they also are a reward.” And why does he enroll them [each and every time]? Because they are His troops,⁸⁹Gk.: taxeis. and the King has much joy in His troops. Moreover, you find that the whole tribe of Levi was diminished (in number). And why were they diminished? Because they see the Divine Presence much. So also when Israel came up from the captivity, they did not find any of them, because they had been diminished, as stated (in Ezra 8:15), “so I viewed the people and the priests, but I found there none of the Children of Levi.” The Holy One, blessed be He, said, “In this world they were destroyed, because they had seen the Divine Presence, since it is stated (in Exod. 33:20), “For no human shall see Me and live.” But in the future to come, when I restore my Divine Presence to Zion, I will be revealed in My glory over all Israel. Then they shall see Me and live forever. Thus it is stated (in Is. 52:8), “for eye to eye they shall see the return of the Lord to Zion.” And not only that, but they shall point out My glory to each other with the finger, while saying (in the words of Ps. 48:15), “For this God, our God...” It also says (in Is. 25:9), “And in that day they shall say, ‘See, this is our God; we waited for Him and He delivered us]; this is the Lord; we waited for Him. Let us rejoice and be glad in His salvation.’”

(Deut. 14:22:) “You shall surely tithe.” What is written above the matter (in Deut. 14:21)? “You shall eat no carcass [that is not properly slaughtered].” R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or R. Jose bar Hanina, “One who eats his produce untithed is like one who eats carcasses and those torn (terefah).²⁹PRK 10:9. What is the reason? [It is first written (in Deut. 14:21),] ‘You shall eat no carcass.’ Then after that it is written (in vs. 22), ‘You shall surely tithe.’” R. Abin bar Rav Huna said in the name of R. Abba, “One who eats his produce without separating and [eats] tithes for the poor is liable for death.”³⁰yQid. 2:9[8] (63a). R. Isaac said, “It is written in three places, ‘you shall not boil a kid in its mother's milk’: one for its own sake, one with reference to Torah, and one with reference to tithes.³¹Cf. PR 25:3. [Where the prohibition is given] for its own sake, what does it say (in Exod. 23:19)? ‘The choice first fruits of your land [you shall bring to the house of the Lord your God; you shall not boil a kid in its mother's milk.]’ What is written after that (in vs. 20), ‘Behold, I am sending an angel before you [to guard you on the way].’ With reference to Torah, it is written (in Exod. 34:26), ‘The choice first fruits of your land you shall bring to the house of the Lord your God; [you shall not boil a kid in its mother's milk.]’ What is written after it (in vs. 27)? ‘And the Lord said unto Moses, “Write down [these words].”’ With reference to tithes (in Deut. 14:22) it is written above (ibid.), ‘You shall eat no carcass […. You shall not boil (bshl) a kid (gedi) in its mother's milk (hlb).]’ Then after that is written (in Deut. 14:22), ‘You shall surely tithe.’ The Holy One, blessed be He, said, ‘Do not cause me to have the tender grains (gedayim)³²On this reading of gedi here, see Jastrow, s.v. ripen prematurely (bshl) in the fat (hlb)³³This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the belly of their mothers (i.e., in their pods).³⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the east to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27), ‘and blasted before it is grown.’”

(Deut. 14:22:) YOU SHALL SURELY TITHE <ALL>. Tithe ('SR) so that you may become rich ('ShR),⁵⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want.⁵⁶Tanh., Deut. 4:18; PRK 10:10. <Here is> a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.⁵⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef, on the parallel in Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) THE PRODUCE OF YOUR SEED THAT COMES <YEAR BY YEAR> FROM THE FIELD. If you are virtuous <in tithing>, you shall <continue> going out to sow a field. If not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said {(in Gen. 25:29): THEN ESAU CAME FROM THE FIELD. [(in Gen. 25:27): A CUNNING HUNTER, A MAN OF THE FIELD.]

(Deut. 14:22:) “You shall surely tithe.” What is written above the matter (in Deut. 14:21)? “You shall eat no carcass [that is not properly slaughtered].” R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or R. Jose bar Hanina, “One who eats his produce untithed is like one who eats carcasses and those torn (terefah).²⁹PRK 10:9. What is the reason? [It is first written (in Deut. 14:21),] ‘You shall eat no carcass.’ Then after that it is written (in vs. 22), ‘You shall surely tithe.’” R. Abin bar Rav Huna said in the name of R. Abba, “One who eats his produce without separating and [eats] tithes for the poor is liable for death.”³⁰yQid. 2:9[8] (63a). R. Isaac said, “It is written in three places, ‘you shall not boil a kid in its mother's milk’: one for its own sake, one with reference to Torah, and one with reference to tithes.³¹Cf. PR 25:3. [Where the prohibition is given] for its own sake, what does it say (in Exod. 23:19)? ‘The choice first fruits of your land [you shall bring to the house of the Lord your God; you shall not boil a kid in its mother's milk.]’ What is written after that (in vs. 20), ‘Behold, I am sending an angel before you [to guard you on the way].’ With reference to Torah, it is written (in Exod. 34:26), ‘The choice first fruits of your land you shall bring to the house of the Lord your God; [you shall not boil a kid in its mother's milk.]’ What is written after it (in vs. 27)? ‘And the Lord said unto Moses, “Write down [these words].”’ With reference to tithes (in Deut. 14:22) it is written above (ibid.), ‘You shall eat no carcass […. You shall not boil (bshl) a kid (gedi) in its mother's milk (hlb).]’ Then after that is written (in Deut. 14:22), ‘You shall surely tithe.’ The Holy One, blessed be He, said, ‘Do not cause me to have the tender grains (gedayim)³²On this reading of gedi here, see Jastrow, s.v. ripen prematurely (bshl) in the fat (hlb)³³This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the belly of their mothers (i.e., in their pods).³⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the east to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27), ‘and blasted before it is grown.’”

Another interpretation (of Deut. 14:22): THE PRODUCE OF YOUR SEED. If you are virtuous <in tithing>, your end shall be that, when to go out to your field and see the world in need of rain, you shall pray and be answered.⁵⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. If not, it ends up that the enemies of Israel come out to bury their children in the field.⁵⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children.

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

(Deut. 14:22:) YEAR BY YEAR. One does not set aside a tithe from one year for <the crops of> another.⁶⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). <These are> the words of R. Aqiva. (Deut. 14:23:) THEN IN THE PRESENCE OF THE LORD YOUR GOD, IN THE PLACE WHERE HE SHALL CHOOSE TO HAVE HIS NAME DWELL, YOU SHALL CONSUME THE TITHES OF YOUR GRAIN, YOUR NEW WINE<….> If you are virtuous <in tithing, it is> your grain. If not, <it is> my grain, according to what is stated (in Hos. 2:11 [9]): THEREFORE I WILL TAKE BACK MY GRAIN IN ITS TIME. If you are virtuous <in tithing, it is> your new wine. If not, <it is> my new wine, [according to what is stated (ibid., cont.): AND MY NEW WINE IN ITS SEASON. Resh Laqesh said: [The Holy One said:] I have told you to take your tithes from the choicest part. How is this possible? When a child of Levi comes to you, if you give him some of the choicest part, I will also give to you some of the choicest part. Thus it is stated (in Deut. 28:12): THE LORD WILL OPEN FOR YOU HIS FINEST STOREHOUSE. If you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24): THE LORD WILL MAKE THE RAINFALL OF YOUR LAND POWDER AND DUST….

(Deut. 14:22:) YEAR BY YEAR. One does not set aside a tithe from one year for <the crops of> another.⁶⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). <These are> the words of R. Aqiva. (Deut. 14:23:) THEN IN THE PRESENCE OF THE LORD YOUR GOD, IN THE PLACE WHERE HE SHALL CHOOSE TO HAVE HIS NAME DWELL, YOU SHALL CONSUME THE TITHES OF YOUR GRAIN, YOUR NEW WINE<….> If you are virtuous <in tithing, it is> your grain. If not, <it is> my grain, according to what is stated (in Hos. 2:11 [9]): THEREFORE I WILL TAKE BACK MY GRAIN IN ITS TIME. If you are virtuous <in tithing, it is> your new wine. If not, <it is> my new wine, [according to what is stated (ibid., cont.): AND MY NEW WINE IN ITS SEASON. Resh Laqesh said: [The Holy One said:] I have told you to take your tithes from the choicest part. How is this possible? When a child of Levi comes to you, if you give him some of the choicest part, I will also give to you some of the choicest part. Thus it is stated (in Deut. 28:12): THE LORD WILL OPEN FOR YOU HIS FINEST STOREHOUSE. If you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24): THE LORD WILL MAKE THE RAINFALL OF YOUR LAND POWDER AND DUST….

(Deut. 14:29:) THEN THE LEVITE, BECAUSE HE HAS NO SHARE OR INHERITANCE … SHALL COME…. R. Judah b. R. Simon said: The Holy One said: As for you, you have four children in the house, and I have four grandchildren. (According to Deut. 16:14:) AND YOU SHALL REJOICE DURING YOUR FESTIVAL, YOU, AND YOUR SON, AND YOUR DAUGHTER, YOUR BOND SERVANT, AND YOUR BONDMAID. <These are> yours. (Ibid., cont.:) THE LEVITE AND THE SOJOURNER, THE ORPHAN AND THE WIDOW. <These are> mine. So they all are in a single verse. If you give joy to mine during the festival days that I have given you, I will give joy to yours in the Temple (literally: in the house of your choosing). It is so stated (in Is. 56:7): I WILL BRING THEM UNTO MY HOLY HILL AND GIVE THEM JOY IN MY HOUSE OF PRAYER….

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

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr),³⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want (hsr).³⁶PRK 10:10. [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.³⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef on Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.” Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered.³⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. But if not, it ends up that the enemies of Israel come out to bury their children in the field.³⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children. (Deut. 14:22:) “Year by year.” One does not set aside a tithe from one year for [the crops of] another.⁴⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.” Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.” But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr),³⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want (hsr).³⁶PRK 10:10. [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.³⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef on Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.” Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered.³⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. But if not, it ends up that the enemies of Israel come out to bury their children in the field.³⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children. (Deut. 14:22:) “Year by year.” One does not set aside a tithe from one year for [the crops of] another.⁴⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.” Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.” But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr),³⁵In Hebrew letters the roots translated “tithe” and “become rich” are identical. before you are in want (hsr).³⁶PRK 10:10. [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah.³⁷This interpretation understands the ALL in the commandment as expressing the universality of the YOU rather than modifying the predicate of the sentence. See the commentary of Enoch Zundel, ‘Ets Yosef on Tanh., Deut. 4:18, who cites the Tosafot to Ta’an 9a (top); cf. Sifre, Deut. 14:22 (105). (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.” Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered.³⁸On granting of rain for tithes, see Mal. 3:10; PRK 1:4. But if not, it ends up that the enemies of Israel come out to bury their children in the field.³⁹A euphemism warning that neglected tithes will lead to Israel’s enemies burying Israel’s children. (Deut. 14:22:) “Year by year.” One does not set aside a tithe from one year for [the crops of] another.⁴⁰According to this the restriction applies only to the second tithe, which was set aside in the first, second, fourth, and fifth years of each septennial cycle. So Sifra to Lev. 27:30–34, 277: Behuqqotay, pereq 12 (115b). See Sifre, Deut. 14:22 (105 Ter. 1:5; TBekh. 7:1; RH 8a, 12b (bar.). [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].” If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.” Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.” But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.” And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

(Exod. 34:27:) <AND THE LORD SAID UNTO MOSES:> WRITE DOWN THESE WORDS, [FOR ORALLY IN THESE WORDS…. ]⁸⁵On the translation of this verse, see above, note 76. R. Johanan, R. Joshua, and R. Simeon say: "{I gave you} [With] <these> words" is not written here, but ORALLY IN <THESE> WORDS. I gave you Written Torah and Oral Torah. If you make what is in writing oral and what is oral into writing so as to reverse them, you will not receive a reward. Why? Because I gave you Written Torah and Oral Torah. I also made a covenant with you with the stipulation that you recite them in this way; but if you change it, know that you will invalidate the covenant. Thus it is stated (in Deut. 4:9): LEST YOU FORGET THE THINGS THAT YOUR EYES HAVE SEEN, <things> which are written down in writing. (Ibid. cont.:) AND LEST THEY DEPART FROM YOUR HEART. These are < words > that are oral.

(Exodus 23:19) "You shall not cook a kid in its mother's milk": R. Shimon says: Why is this written in three places? (here, (Exodus 34:26) and (Devarim 14:21). They correspond to the three covenants that the Holy One Blessed be He forged with Israel: one in Chorev, one Arvoth Moav, and one in Mount Gerizim and Mount Eival. R. Yoshiyah says: The first was stated first, and "firsts" are not expounded. Why is the second stated? A clean animal confers tumah (uncleanliness) by being carried, and an unclean animal confers tumah by being carried. If you have learned about a clean animal that it is forbidden to cook its flesh in its (mother's) milk, I might think that the same holds true for an unclean animal. It is, therefore, written "in the milk of its mother," and not in the milk of an unclean animal. The third: "in the milk of its mother," but not in human milk. R. Yonathan says: Why is it written in three places? Once for a beast, once for an animal, once for a bird. Abba Channan says in the name of R. Elazar: Why is it written in three places? Once for a large beast, once for goats, once for sheep. R. Shimon b. Elazar says: Why is it written in three places? Once for a large beast, once for a small beast, once for an animal. Variantly: Once to forbid eating, once to forbid derivation of benefit, once to forbid cooking. Variantly: whether in the land (Eretz Yisrael) or outside the land, once before the Temple (i.e., when it exists), once not before the Temple. Variantly: whether non-consecrated or consecrated (animals). Rebbi says: Because it is written (in the same context as meat and milk) "the first of the fruits of your land," I might think that only at the time that bikkurim obtain and only in the place that bikkurim obtain, only there does (the prohibition of) meat and milk obtain, but not otherwise; it is, therefore, written (Devarim 14:21) "You shall not eat all carrion (neveilah) … You shall not cook a kid in its mother's milk." Just as (the prohibition of) carrion obtains both in the land and outside the land, both before the Temple and not before the Temple, so (the prohibition of) meat and milk. R. Akiva says: Why is it written in three places? To exclude an animal, to exclude an unclean beast, to exclude a bird. R. Yossi Haglili says: It is written "You shall not eat all carrion … You shall not cook a kid in its mother's milk." I might think that what is forbidden as carrion may not be cooked in milk, so that a bird which is forbidden as carrion, may not be cooked in milk. It is, therefore, written "in its mother's milk" — to exclude a bird, where "mother's milk" does not obtain. ("You shall not eat all carrion") to exclude (from being forbidden specifically as "carrion"), an unclean beast, which is one (i.e., forbidden) both in being slaughtered and in dying.

"You shall not cook": This tells me only that cooking it is forbidden. Whence to I derive (the same for) eating it? It follows a fortiori, viz.: If the Pesach offering, which is not forbidden to be cooked, is forbidden to be eaten, meat and milk, which is forbidden to be cooked, how much more so may they not be eaten! __ No, this may be true of the Pesach offering, which may not be cooked in any liquid — wherefore it may not be eaten. Would you say the same for meat and milk, which (meat) is not forbidden, wherefore it should not be forbidden to be eaten? R. Akiva says: It need not be written (that eating meat and milk is forbidden), for it follows a fortiori, viz.: If the thigh sinew (gid hanasheh), which is not forbidden to be cooked, is forbidden to be eaten, then meat and milk, which is forbidden to be cooked, how much more so should it be forbidden to be eaten! __ No, this may be true of the thigh sinew, which was forbidden before the giving of the Torah, wherefore it is forbidden to be eaten, as opposed to meat and milk, which was not forbidden before the giving of the Torah, wherefore it should not be forbidden to be eaten. This is refuted by (the instance of) carrion, which, even though it was not forbidden before the giving of the Torah, is forbidden to be eaten. __ No, this may be true of carrion, which confers tumah by being carried, as opposed to meat and milk, which does not confer tumah by being carried! __ This is refuted by the instance of fats and blood, which, though they do not confer tumah by being carried are forbidden to be eaten, so that meat and milk, likewise, though it does not confer tumah by being carried, should be forbidden to be eaten. __ No, this (that they may not be eaten) may be true of fats and blood, which are liable to kareth, as opposed to meat and milk, which is not liable to kareth. It must, therefore, be written (Devarim 12:24) "You shall not eat it," to include meat and milk as forbidden to be eaten. Issi says (Ibid. 23) "You shall not eat the life with the flesh" — to include meat (cooked) in milk as forbidden to be eaten. Issi b. Guria says: "Holiness" is mentioned here (in respect to meat and milk [Devarim 14:21]), and "holiness" is mentioned elsewhere (Exodus 22:30) "And men of holiness shall you be unto Me, and flesh in the field, treifah (torn) you shall not eat." Just as there, eating is forbidden, so, here. This tells me only of the prohibition against eating. Whence do I derive the prohibition against the derivation of benefit? It follows a fortiori, viz.: If it is forbidden to derive benefit from arlah (the fruit of trees of the first three years), with which no transgression has been done, how much more so from meat cooked in milk, with which a transgression (the cooking) has been done! __ No, this may be true of arlah, which was never permitted, as opposed to meat and milk, which was permitted (before the cooking)! __ This is refuted by chametz on Pesach, which was permitted (before Pesach) and from which benefit may not be derived. __ No, this may be true of chametz on Pesach, which is liable to kareth (cutting-off), as opposed to (cooking) meat and milk, which is not liable to kareth. __ This is refuted by klai hakerem (forbidden hybridization of plants), which, though not liable to kareth is forbidden in the derivation of benefit. Rebbi says: It is written (Devarim 14:21) "… or sell it to the gentile. You shall not cook a kid in its mother's milk." Scripture hereby tells us: If you sell it, do not cook it and sell it — whence it is derived that it is forbidden in the derivation of benefit. "You shall not cook a kid, etc.": This tells me only of its mother's milk. Whence do I derive (the same for) its older sister's milk? It follows a fortiori, viz.: If it is forbidden to cook it in the milk of its mother, who does not enter the shed alone with it to be tithed, how much more so is it forbidden in the milk of its sister, who does enter the shed along with it to be tithed! Whence is (the same derived for cooking) its flesh in its own milk? It follows a fortiori, viz.: If re shechitah (slaughtering), where "fruit" with "fruit" is permitted (i.e., it is permitted to slaughter two siblings on the same day), "fruit" (child) with mother is forbidden, then here (re cooking) where "fruit" (child) with "fruit" (milk) is forbidden, how much more so is it forbidden to cook "fruit" (milk) with mother! Whence is (the same derived for cooking) the milk of goats with sheep? It follows a fortiori, viz.: If in reviah (mating of animals) where the Torah permitted "fruit" with mother (in cooking) it forbade "fruit" with (milk of) mother, then here where in reviah it forbade "fruit with fruit" (i.e., mating goat and sheep), how much more so does it forbid (in cooking) "fruit" with (milk of) mother! And this is, likewise, the halachah for cattle. Why, then, does Scripture speak (specifically) of a goat? Because a mother goat has a plentiful supply of milk. Rebbi says: It is written here "its mother," and elsewhere (Leviticus 22:27) "its mother." Just as there Scripture writes "ox, sheep, or goat," so here (these are intended).

"In all of your habitations shall you eat matzoth": What is the intent of this? From (Devarim 14:23) "And you shall eat before the L rd your G d the tithe of your grain and wine and oil," I might think that if one brought up his second tithe to Jerusalem (and ate it there), he has fulfilled his obligation (of eating matzoh). It is, therefore, written "in all of your habitations" — to exclude this (tithe), which is not eaten in all places (but only in Jerusalem). And whence is it derived that he does not fulfill his obligation, neither with the show-bread, nor with the left-overs of meal-offerings, nor with the thanksgiving challoth, nor with the wafers of the Nazirite, nor with first-fruits? From "in all of your habitations shall you eat matzoth" — to exclude those, which are not eaten in all of your habitations. It would follow that I exclude the aforementioned, but I include spongy dough, honey dough, pasty dough, pan-cakes, and pressed-cake. It is, therefore (to negate this) written (Devarim 16:3) "bread of affliction." These are the words of R. Yishmael. The sages say: He fulfills his obligation with them and with second-tithe. And what is the intent of "bread of affliction"? That they are not to be kneaded with wine or oil or other liquids, but he may form it (the matzoh) with all of them. R. Eliezer says: He fulfills his obligation with all of them and with second-tithe. And what is the intent of "bread of affliction"? Just as with the bread of a poor man, his wife kneads it and he heats it in the oven, so, here. R. Yossi says: From "Seven days shall you eat matzoth" I understand, even (matzoth of) second-tithe. It is, therefore, written "bread of affliction," to exclude this (second-tithe), which is eaten only in joy.

5 "And he sent messengers" (Numbers 22:5). The Holy One, blessed be He, made miracles for them; and the Holy One, blessed be He, said, "I redeem you and do miracles for you, but your rebel against Me. Come and see the seven salvations that I saved you - and you should have been obligated to praise Me seven times, corresponding to the seven salvations. And likewise it states (Judges 10:11-12), "But the Lord said to the Children of Israel, 'Is it not that from the Egyptians, from the Amorites, from the Ammonites, and from the Philistines. And the Sidonians, Amalek, and Maon, etc., when you cried out to Me, I saved you from them.'" Behold seven salvations. But you rebelled against Me with seven idolatries, as it is stated (Judges 10:6), "The Israelites again did what was offensive in the eyes of the Lord; they served the Baalim and the Ashtaroth [...]." And likewise does He rebuke them, "'My people, what wrong have I done you; what hardship have I caused you' (Micah 6:3) What burden have I given to you? Did I say to you, 'Bring me burnt-offerings from the animals in the mountains?' Three animals are in your possession (according to Deuteronomy 14:4): 'the bull, the sheep, and the goat.' And seven are not in your possession (according to Deuteronomy 14:5): 'The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.' Did I burden you to bring a sacrifice in front of Me from the animals which are not in your possession? I only commanded you from the animals which are in your possession, as it is stated (in Leviticus 22:27), 'A bull or a sheep or a goat.' And likewise, 'from the animals; (and) from the cattle and from the sheep' (Leviticus 1:2). And when Sichon and Og came out to fight against you, did I not bring them down before you? 'What hardship did I cause you?' Did I say to you to bring a sacrifice to them? Did Balak son of Tsippor not see that I did all of the miracles for you, so he hired Bilaam against you? But I turned the curses into blessings.

5 "And he sent messengers" (Numbers 22:5). The Holy One, blessed be He, made miracles for them; and the Holy One, blessed be He, said, "I redeem you and do miracles for you, but your rebel against Me. Come and see the seven salvations that I saved you - and you should have been obligated to praise Me seven times, corresponding to the seven salvations. And likewise it states (Judges 10:11-12), "But the Lord said to the Children of Israel, 'Is it not that from the Egyptians, from the Amorites, from the Ammonites, and from the Philistines. And the Sidonians, Amalek, and Maon, etc., when you cried out to Me, I saved you from them.'" Behold seven salvations. But you rebelled against Me with seven idolatries, as it is stated (Judges 10:6), "The Israelites again did what was offensive in the eyes of the Lord; they served the Baalim and the Ashtaroth [...]." And likewise does He rebuke them, "'My people, what wrong have I done you; what hardship have I caused you' (Micah 6:3) What burden have I given to you? Did I say to you, 'Bring me burnt-offerings from the animals in the mountains?' Three animals are in your possession (according to Deuteronomy 14:4): 'the bull, the sheep, and the goat.' And seven are not in your possession (according to Deuteronomy 14:5): 'The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.' Did I burden you to bring a sacrifice in front of Me from the animals which are not in your possession? I only commanded you from the animals which are in your possession, as it is stated (in Leviticus 22:27), 'A bull or a sheep or a goat.' And likewise, 'from the animals; (and) from the cattle and from the sheep' (Leviticus 1:2). And when Sichon and Og came out to fight against you, did I not bring them down before you? 'What hardship did I cause you?' Did I say to you to bring a sacrifice to them? Did Balak son of Tsippor not see that I did all of the miracles for you, so he hired Bilaam against you? But I turned the curses into blessings.

Rabbi Joshua said: || The Israelites are called "Sons of God," as it is said, "Ye are the sons of the Lord your God" (Deut. 14:1). The angels are called "Sons of God," as it is said, "When the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7); and whilst they were still in their holy place in heaven, these were called "Sons of God," as it is said, "And also after that, when the sons of God came in unto the daughters of men, and they bare children to them; the same became the mighty men, which were of old, men of renown" (Gen. 6:4).

(Bamidbar 6:3) "From wine and strong drink he shall separate himself": (The intent is) to equate wine of mitzvah with non-mitzvah (i.e., optional) wine, as being forbidden to a Nazirite (viz. Ibid. 4). For (without this verse) it would follow that since a mourner is forbidden to drink wine (viz. Devarim 26:14) and a Nazirite is forbidden to drink wine, then since I have learned about a mourner that wine of mitzvah (i.e., second-tithe wine) was not equated with optional wine, (the first being forbidden, and the second, permitted), also, in the instance of a Nazirite, wine of mitzvah is not to be equated with optional wine, (i.e., the second, being forbidden, the first must be permitted, [wherefore the verse is needed to tell us that mitzvah wine, too, is forbidden to a Nazirite]). — No, this may be so in the instance of a mourner, where mitzvah eating was not equated with optional eating, (the first being forbidden, and the second, permitted,) wherefore mitzvah wine was not equated with optional wine. But in the instance of the Nazirite, we would say that just as mitzvah eating was equated with optional eating, so, mitzvah wine should be equated with optional wine, (and both should be forbidden. Why, then, is the verse needed to tell us this?). And, furthermore, it follows a fortiori (that mitzvah wine is forbidden to a Nazirite,) viz.: If in the instance of an officiating (Cohein in the Temple), where the rind was not equated with the fruit, nor eating with drinking, nor the eating of grapes with the drinking of wine, (only the last being forbidden), mitzvah wine was equated with optional wine, (both being forbidden, viz. [Vayikra 10:9]), then in the instance of the Nazirite, where the rind was equated with the fruit (both being forbidden), and eating with drinking, and the eating of grapes with the drinking of wine, how much more so, should mitzvah wine be equated with optional wine (and be forbidden!) Why, then, is the verse needed? — No, (i.e., it is needed.) This (i.e., what you have said), may be so with the officiating (Cohein), whose punishment (for drinking) is death, wherefore mitzvah wine was equated with optional wine, whereas in the instance of the Nazirite, whose punishment (for drinking) is not death, we would say that mitzvah wine was not to be equated with optional wine, (and should be permitted.) It must, therefore, be written "From wine and strong drink he shall separate himself," to equate mitzvah wine with optional wine (as forbidden). R. Yossi Haglili says: What is the intent of "From wine and strong drink he shall separate himself"? Because it is written (Devarim 14:23) "and you shall eat before the L-rd your G-d … the (second-) tithe of your grain and wine, etc.", I might think that even Nazirites are included. And how would I satisfy "From wine and strong drink he shall separate himself"? With other wines, excluding mitzvah wines. Or even with mitzvah wines. And how would I satisfy "and you shall eat, etc."? With other men, aside from Nazirites. Or even with Nazirites. It is, therefore, written "From wine and strong drink he shall separate himself" — to equate mitzvah wine with optional wine (as forbidden.) Abba Chanan says in the name of R. Eliezer: Why is it written "From wine and strong drink he shall separate himself"? For it would follow: Since he (a Nazirite) is forbidden to defile himself (for the dead) and he is forbidden (to drink) wine, then if I learn that (for a Nazirite) a meth-mitzvah [(one who, lacking kin, it is a mitzvah for everyone to bury)] is not equated with a non-meth-mitzvah, then mitzvah wine, likewise, should not be equated with optional wine (to be forbidden.) And, further, it would follow a fortiori, viz.: If (dead-body) tumah, which voids (one's elapsed period of Nazaritism) does not equate a meth-mitzvah with a non meth-mitzvah, (it being a mitzvah for a Nazirite to render himself tamei for the first, but forbidden to do so for the second), how much more so should mitzvah wine, which does not void (his lapsed Naziritism) not be equated with optional wine (to be forbidden)! It must, therefore, be written "From wine and strong drink he shall separate himself" to equate mitzvah wine with optional wine (as forbidden). "From yayin (wine) and shechar he shall separate himself": Now yayin is shechar, and shechar is yayin! — But the Torah (sometimes) speaks in two tongues (i.e., synonymously). Similarly: Shechitah (slaughtering) is zevichah, and zevichah is shechitah. Kemitzah (taking the fistful) is haramah, and haramah is kemitzah. Amuka (lowland) is shefelah, and shefelah is amukah. Oth (a sign) is mofeth, and mofeth is oth — but the Torah (sometimes) speaks in two tongues. Here, too — "From yayin and shechar he shall separate himself": Now yayin is shechar and shechar is yayin. But the Torah (sometimes) speaks in two tongues. R. Elazar Hakappar says: "yayin" is diluted; shechar is undiluted. You say this, but perhaps the reverse is the case! — From(Bamidbar 28:7) "And its libation a fourth of a hin for the one lamb. On the holy place (i.e., the altar) shall it be poured (connoting "undiluted"), a pouring of shechar to the L-rd," you must deduce that "yayin" is diluted, and "shechar," undiluted. "From wine and strong drink yazir": "nezirah" in all places connotes separation, viz. (Vayikra 22:2) "and they shall separate ("veyinazru") from the holy things of the children of Israel," and (Ibid. 25:5) "The after-growth of your harvest you shall not reap (in the sabbatical year), and the guarded ("nezirecha," lit., "separated") grapes of your vine you shall not gather," and (Hoshea 9:10)) "And they came to Baal-peor and 'separated themselves' ('vayinazru') to shame," and (Zechariah 7:3) "Shall I weep in the fifth month (Tisha B'av), separating myself ("hinazer"), etc." We find, then, that in all places "nezirah" connotes separation. "From wine and shechar he shall separate himself": I might think, (even) from selling wine or healing (himself with it); it is, therefore, written "he shall not drink," but he is permitted to sell it or to heal himself with it. "Vinegar of wine and vinegar of shechar he shall not drink": We are hereby taught that vinegar is equated with wine. For (without the verse) it would follow (otherwise), viz.: Since an officiating Cohein may not drink wine, then if I have learned that in his case vinegar is not equated with wine, then for a Nazirite, too, vinegar should not be equated with wine. And, furthermore, this should follow a fortiori, viz.: If (in the instance of) an officiating Cohein, whose punishment (for drinking wine) is death, vinegar is not equated with wine, then (in the instance of) a Nazirite, whose punishment is not death, how much more so should vinegar not be equated with wine! (The verse then is needed) to tell us that vinegar is equated with wine. And just as mitzvah wine is equated with optional wine, so, mitzvah vinegar (i.e., second-tithe vinegar) is equated with optional vinegar. What is the intent of "and any steeping of grapes he shall not eat"? We are hereby taught that if he steeped grapes in water, and the taste (of the grapes) was transmitted to the water, it is forbidden. And this serves as a paradigm for everything forbidden by the Torah, viz.: If (in the instance of) a Nazirite, whose prohibition (re wine) is not for all time, (but only for the period of his Naziritism), and whose prohibition does not extend to derivation of benefit (e.g., selling and healing), and whose prohibition is subject to release (by absolution of his Naziritism), the taste (of the forbidden substance) was regarded as the substance itself, then the other prohibitions in the Torah, whose prohibitions are for all time, and whose prohibition extends to derivation of benefit, and whose prohibition is not subject to release — how much more so should the taste (of the forbidden substance) be regarded as the substance itself! "and grapes": Why is this written? It follows (logically) even without being stated, viz.: If he is liable for what issues from the fruit (i.e., wine), should he not be liable for the fruit itself! Rather, what is the intent of "wet" grapes"? To include (as forbidden) half-ripe grapes. You say "to include half-ripe grapes. But perhaps its intent is to exclude dry grapes? (This cannot be) for "and dry" includes dry grapes. What, then, is the intent of "wet"? For (without the verse) it would follow (otherwise), viz.: He is liable for wine and he is liable for grapes. Just as wine is a finished fruit (i.e., product), so, grapes must be a finished product (and not half-ripe). It is, therefore, written "wet" to include half-ripe grapes (as forbidden). Issi b. Yehudah says: What is the intent of "grapes wet and dry"? To impose liability for each in itself (i.e., eating "wet" and "dry" grapes together is regarded as two separate transgressions though one kind of fruit is eaten). (And this serves as a paradigm for all prohibitions in the Torah.) Let it be written "and dry grapes he shall not eat" (i.e., "wet" is understood from "grapes itself," and only "dry" need be written.) If it were stated thus, all dried fruits would be understood (to be forbidden). "wet" and "dry" (in this context) implies what issues from the vine wet and then dried up.

Moses was pursued by Pharoah, and the Holy One chose Moses. David was pursued by Saul, and the Holy One chose David. Saul was pursued by the Philistines, and the Holy One chose Saul. Israel are pursued by the nations, and the Holy One chose Israel.

In the case of the sacrifices, also it is so. The Holy One, blessed be He, said: ‘The Ox is pursued by the lion, the goat is pursued by the leopard, the lamb by the wolf; do not offer unto Me from those that pursue but from those that are pursued.’ Hence if is written, “When a bullock, or a sheep, or a goat, is brought forth …It may be accepted for an offering” (Lev. 22:27).

In the case of the sacrifices, also it is so. The Holy One, blessed be He, said: ‘The Ox is pursued by the lion, the goat is pursued by the leopard, the lamb by the wolf; do not offer unto Me from those that pursue but from those that are pursued.’ Hence if is written, “When a bullock, or a sheep, or a goat, is brought forth …It may be accepted for an offering” (Lev. 22:27).

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

"Seven days shall it be with its mother': What is the intent of this? Because it is written (Leviticus 22:27) "then it shall stay seven days under its mother" — with its mother (i.e., while its mother is living). __ But perhaps, "under," literally, (i.e., instead of its mother, [when its mother has died]). It is, therefore, written (here) "Seven days shall it be with its mother." Just as here, with its mother, so, there, with its mother. R. Nathan says: The verse "under its mother" comes to be expounded, viz.: "under its mother" — after its mother has died. You say "under its mother" — after its mother, but perhaps it is to be understood literally, (i.e., near its mother)? __ You reason thus: It is written here "its mother," and elsewhere, "its mother" ([Devarim 14:21] "You shall not cook a kid in its mother's milk.") Just as there, (the meaning is "(milk) of the same kind" (as it is, i.e., both it and the milk being of the same source), so, here, "of the same kind." [This has a specific halachic implication.] What is the intent of "Seven days shall it be with its mother"? Just as a consecrated first-born nurses only from a non-consecrated animal, so, all of them. From here they ruled: All consecrated animals do not nurse their young, and a tithed animal does not nurse its young. And all are derived from the (instance of the) first-born. What is done (to nurse them)? Money is taken from Temple funds, with which a non-consecrated animal is bought, which (is placed before them and) "pities" them and nurses them — even though there are some who donate (an animal) with this intent (that if they are consecrated, their milk will be non-consecrated.)

(Exodus 22:30) "And men of holiness shall you be to me": R. Yishmael says: When you are holy, you are Mine. Issi b. Yehudah says: When the Holy One Blessed be He originates a mitzvah for Israel, He adds holiness to them. Issi b. Guriah says: It is written here (Devarim 14:21) "holy" ("for a holy people are you … You shall not cook a kid in its mother's milk"), and, elsewhere (Exodus, Ibid.) "holiness." Just as here ("a kid, etc.") the prohibition is eating, so, there, ("treifah") the prohibition is eating.

"between your eyes": On the height of your head or between your eyes, literally? It is, therefore, written (Devarim 14:1) "You shall not make baldness between your eyes." Just as there, on the height of the head, so, here, on the height of the head. R. Yehudah says: Since Scripture prescribes tefillin for both the arm and the head. Just as the arm is a place which is susceptible of (only) one type of (leprosy) uncleanliness (i.e., a white hair), so the head (must be) a place which is susceptible of (only) one type of uncleanliness (i.e., a yellow hair — to exclude "between the eyes" [literally], which is susceptible of both types of uncleanliness).

(Bamidbar 9:9-10) "And the L-rd spoke to Moses, saying: Speak to the children of Israel, saying: A man if he be unclean by a dead body, etc.": This is something that he (Moses) asked (of the L-rd). "or on a distant way": This is something that he did not ask. "if he be unclean by a dead body." This tells me only of one who is tamei by a dead body. Whence do I derive (the same [i.e., that Pesach Sheni is observed] for) other types of tumah? From "or if he were on a distant way." You induce (binyan av) from both, viz.: "tamei by a dead body" is not like "distant way," and "distant way" is not like "tamei by a dead body." What is common to both is that one who did not observe the first Pesach observes Pesach Sheni — So, all who could not observe the first Pesach observe Pesach Sheni. "on a distant way": I do not know what constitutes "a distant way." R. Akiva says: It is written "tamei by a dead body" and "distant way." Just as in the fist instance, he desired to observe but could not, so, in the second, he desired to observe but could not; and the sages delimited ("distant way" as applying to) anyone who at the time of the slaughtering of the Paschal lamb was at a distance from Modi'im (fifteen miles from Jerusalem) and beyond, along the entire circumference. R. Eliezer says "distant way" is stated in respect to the tithe (viz. Devarim 14:24), and "distant way" is stated in respect to Pesach. Just as "distant way" in respect to the tithe connotes outside the place where it is eaten, so, "distant way" in respect to Pesach. Which is the place where it is eaten? From the entrance of Jerusalem within. R. Yehudah says: "distant way" is stated in respect to Pesach, and "distant way" is stated in respect to the tithe. Just as "distant way" in respect to Pesach connotes outside the place of its (the Paschal lamb's) fitness, (i.e., the azarah [the Temple court]) so, "distant way" in respect to the tithe. And what is the place of its fitness? (All of Jerusalem) from the azarah outwards.

(Devarim 14:2) "For a holy people are you to the L-rd your G-d": The holiness that is upon you has caused you to become a chosen people to Him.

(Devarim 14:3) "You shall not eat any abomination": R. Eliezer says: Whence is it derived that if one slit the ear of a bechor (a first-born beast, thus blemishing it) and ate of it (the beast, after slaughtering it), he transgresses a negative commandment? From "You shall not eat any abomination."

(Devarim 14:4) "This is the beast that you may eat: the ox, the lamb of sheep, and the kid of goats, the hart, the gazelle, and the fallow deer" — whence we derive that animals (the last three) are in the category of "beast."

(Devarim 14:6) "And every beast that has split hooves": Because we find that Scripture construed "treifah" ("torn" [in Shemoth 22:30 "and flesh in the field treifah you shall not eat"]) as "treifoth" (i.e., varieties of treifah that are forbidden to all [even non-priests]), I will also construe "pasul" (unfit) as "p'sulim" (i.e., unfit for eating for all), e.g., one's plowing with an ox and an ass (together), or with (animals dedicated as) offerings. It is, therefore, written (to include these as permitted to be eaten) "the ox, the lamb of sheep, and the kid of goats shall you eat."

(Devarim 14:9) "This may you eat … (12) and this you may not eat, etc.": R. Akiva said: Was Moses a hunter or an archer (that he knew the signs of all the animals in creation)! Let this serve as a riposte to those who say there is no Torah from Heaven!

(Devarim 14:11) "Every clean bird you may eat": Because it is written (Vayikra 14:4) "And the Cohein shall command, and he shall take for the one to be cleansed (from leprosy) two birds," I might think that just as the slaughtered bird is forbidden (to be eaten), so, the sent-away bird; it is, therefore, written "Every clean bird you may eat (including the sent-away bird).

(Devarim 14:21) "You shall not eat any carcass (neveilah)": This tells me only of neveilah. Whence do we derive (the same for) treifah (lit., a "torn" animal)? From "any carcass."

(Devarim 14:22) "Tithe shall you tithe all the produce of your seed which goes forth from the field year by year." We are hereby taught that the tithe is not to be taken from one year for another.

(Devarim 14:23) "And you shall eat before the L-rd your G-d, etc." R. Yossi says three things in the name of three elders:

(Devarim 14:24) "And if it be too long for you": I might think that Scripture speaks of a length of time; it is, therefore, written "And if the way be too long for you" — a length of distance.

(Devarim 14:27) "And the Levite who is in your gate, you shall not forsake him" (by not giving him first tithe): Wherever you find this Levite, give him of his portion (first-tithe). If he does not have his portion, he gives him second-tithe. If he does not have second-tithe, he gives him poor-tithe. If he does not have poor-tithe, he gives him peace-offerings. If he does not have peace-offerings, he feeds him from charity, it being written (26) "you … (27) and the Levite."

(Devarim 14:28) "(If one delayed giving his tithes of the first and second years) From the end of three years, you shall remove all the tithe of your produce": I might think, even on the festival; it is, therefore, written (Ibid. 26:12) "When you finish tithing" (and the tithing of the third year's produce is not completed until Channukah of the fourth year).

(Devarim 14:29) "and the stranger, and the orphan, and the widow that are in your gates": I might think (that they take poor-tithe) whether or not they are needy. And do not wonder about this, for it is written (Ibid. 24;17) "You shall not take as a pledge the garment of a widow" — whether rich or poor. It is, therefore, written (Vayikra 23:22) "To the poor man and to the stranger shall you leave them." Just as a poor man is needy, so, all (to take poor-tithe) must be needy.

(Bamidbar 18:27) "And your terumah will be accounted for you as corn from the threshing floor and as the fullness of the pit": R. Yishmael says: When is your terumah accounted for you as corn from the threshing floor? When you have taken it as prescribed (i.e., a kind for its kind, new for new, etc. [see above]). If you have not taken it as prescribed, it is not thus accounted for you. Variantly: "And your (the Levites') terumah (terumath ma'aser) will be accounted for you as corn from the threshing floor" (terumah gedolah). Now what do we learn from terumah (gedolah) to terumath ma'aser? It (terumah gedolah) comes (apparently) to teach (something), and it ends up being learned (i.e.,) Just as terumath ma'aser is obligatory, so, terumah (gedolah) is obligatory. Abba Eliezer b. Gomel says: Scripture comes to teach you that just as terumah (gedolah) may be taken by estimate and by thought (i.e., without actually handling it), so, terumath ma'aser may be taken by estimate and by thought. "as corn from the threshing floor and as the fullness of the pit": Why is this stated? From (26) "then you shall separate from it," I might think that he could take ears (of grain as terumah) for grain; grapes, for wine; and olives, for oil; it is, therefore, written "as corn from the threshing floor," i.e., (he may take) from what is processed — whence they ruled; (He may take terumah:) from grain, from the time that it (i.e., its pile) has been evened; from wine, from the time that it is skimmed; from oil, from the time that it has dripped down into the trough. (Ibid. 28) "Thus shall you, too, separate the terumah of the L-rd": Why is this written? From (26) "And to the Levites shall you speak, and you shall say to them: When you take from the children of Israel, etc.", (I would say:) The children of Israel give ma'aser to the Levites, but the Cohanim do not give ma'aser to the Levites. And since they do not give ma'aser to the Levites, I might think that they could eat it (the produce) tevel (i.e., untithed); it is, therefore, written: "thus shall you separate, you (the Cohanim), too, the terumah of the L-rd." (i.e., the Cohanim separate terumah, and ma'aser, and terumath ma'aser which reverts to them.) R. Yishmael says: This (derivation) is not needed, for if challah, which does not obtain with all produce (i.e., with all the varieties of grain), obtains with the produce of Cohanim, then ma'aser, which does obtain with all produce, how much more so should it obtain with all the produce of Cohanim! What, then, is the intent of "Thus shall you separate, you, too"? I might think that only the ma'aser of an Israelite (is subject to terumath ma'aser). Whence do I derive the (same for) their (the Levites') own tithe (i.e., the tithe that they separate from what is theirs)? It is, therefore, written "Thus shall you separate, you, (the Levites,) too." (Ibid. 29) "From all of your gifts, etc." Scripture hereby teaches that ma'aser obtains with all (produce [see above]) — whence you rule to terumah (i.e., terumath ma'aser), viz.: If ma'aser, the "lighter," (not being subject to the death penalty), obtains with all produce), then terumah, the "graver," (being subject to the death penalty, [viz. Vayikra 22:9]), how much more so does it obtain with all (produce [of first tithe])! Variantly: If ma'aser (second tithe), which does not obtain in the third and sixth year (of shemitah, [being replaced by poor-tithe]), obtains with all (produce), then terumah, the graver, how much more so should it obtain with all (produce [of second tithe])! Issi b. Menachem says: If ma'aser (second tithe), which comes only as an incentive to fear and to learning (viz. Devarim 14:23), obtains with all (produce), how much more so does it obtain with the "graver," terumah! (Bamidbar, Ibid.) "And you shall give of it the terumah of the L-rd to Aaron the Cohein": Just as Aaron was a chaver (a Torah scholar, so the (other) Cohanim (to receive the priestly gifts, should be chaverim) — whence it was ruled: Priestly gifts should be given only to a chaver. (Ibid. 29) "From all of your gifts shall you separate all the terumah of the L-rd. From all of its best (shall you separate) its hallowed part from it." Is Scripture here speaking of terumah gedolah or of terumath ma'aser? "from all of your tithes" (28) speaks of terumath ma'aser. How, then, is "From all of your gifts shall you separate all the terumah of the L-rd" to be understood? As referring to terumath gedolah. (Devarim 18:4) "The first of your corn, your wine, and your oil … shall you give to him": This is obligatory. You say it is obligatory, but perhaps it is optional! It is, therefore, written (Bamidbar 11:29) "shall you separate all the terumah of the L-rd" — It is obligatory and not optional. These are the words of R. Yonathan. "from all of its best, its hallowed part from it.": So that if it (terumath ma'aser) fell (back) into it (what it was taken from), it "hallows" it — whence they ruled: Terumah is "neutralized" (from its hallowed state) if it fell into one hundred parts of non-terumah when (it is) one to (that) one hundred. This tells me only of terumah that is (ritually) clean. Whence do I derive (the same for) terumah that is tamei, (that if it fell into a hundred of clean terumah, it is neutralized in such a mixture?) It follows a fortiori, viz.: [Note: The translator, with all his consultation of the commentaries, has not been able to render meaningfully what follows (from here until #122)]

[Variantly: "Send": Scripture speaks of a clean bird. — But perhaps it speaks of an unclean bird too? It is, therefore, written (Ibid. 14:11) "Every clean bird you may eat": This is a prototype, viz.: Wherever "bird" is mentioned in Scripture, a clean bird is understood (unless specified otherwise) as R' Yoshia has stated. If after sending he turned his face away from it he is exempt from sending further.]