Midrash su Deuteronomio 20:78

(Deut. 21:10:) WHEN YOU GO OUT TO WAR <AGAINST YOUR ENEMIES, AND THE LORD YOUR GOD GIVES THEM INTO YOUR HAND> AND YOU TAKE THEM CAPTIVE. Our masters have taught (Avot 4:2): <ONE> GOOD DEED BRINGS ABOUT <ANOTHER> GOOD DEED, AND <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION. (Deut. 21:11–12:) AND WHEN YOU SEE AMONG THE CAPTIVES A BEAUTIFUL WOMAN <WHOM YOU DESIRE TO TAKE FOR A WIFE, YOU SHALL BRING HER INTO YOUR HOUSE, > WHERE SHE SHALL SHAVE HER HEAD, so that she will not find favor in his eyes.¹Tanh., Deut. 6:1; see Deut. R. 6:4. What is written after that (in vs. 15):) WHEN A MAN HAS TWO WIVES. Two wives in <one> house <means> strife in the house. And moreover (ibid., cont.:) ONE LOVED AND THE OTHER HATED, or both of them hated. What is written after that (in vs. 18)? IF ONE HAS A DEFIANT AND REBELLIOUS SON. Whenever anyone marries a pretty face, there results from it A DEFIANT AND REBELLIOUS SON. Thus we find it so in the case of David, because (as suggested by II Sam. 3:3) he had lusted for Maacah bat Talmai king of Geshur, while he had gone to war.²By having sexual relations while at war with Saul (II Sam. 3:1), David was disobeying the Mosaic law of warfare. See Deut. 20:7–8. So Absalom came out of him <in this union>, who wanted to kill him and (according to II Sam. 16:22) slept with his wives before the eyes of all Israel and in broad daylight. Also because of him several myriads from Israel were killed. So he made discord in Israel. Also killed were Shimei [ben Gera] (in I Kings 2:46), Sheba ben Bichri (in II Sam. 20:22), Ahithophel (in II Sam. 17:23), Mephibosheth,³There seems to be some confusion between Mephibosheth who was a son of Saul that David had killed (in II Sam. 21:8) and the Mephibosheth who was Saul’s grandson and who was falsely accused of betraying David for Absalom (II Sam. 16:3; but cf. 19:24–30). and Ishbosheth (in II Sam. 4:7). Moreover <David> had Ziba rule over the whole house of Saul (II Sam. 16:4; cf. II Sam. 9:9). It is also taught: R. Jose says:⁴Sanh. 72a. Is it because A DEFIANT AND REBELLIOUS SON ate half a pound⁵Gk.: litra. of meat and drank half a log of wine that Torah says for one to go out to the place for <execution by> stoning (cf. Deut. 21:18–21)? It is simply that Torah has foreseen the end of A DEFIANT AND REBELLIOUS SON, that he ends up squandering his father's assets with wastrels with whom he eats and drinks, until he seeks what he has been accustomed to and does not find it.⁶Cf. Luke 15:14–16. Then he goes out to the crossroads, where he kills people and robs⁷Melastem, from the Gk.: lestes (“robber”). them. So Torah is saying: Let him die innocent and not die guilty, for the death of the wicked is fitting for them and fitting for the world. And what is written after that (in vs. 22)? AND WHEN SOMEONE IS GUILTY OF A CRIME PUNISHABLE BY DEATH AND IS PUT TO DEATH. If he is delivered from the one,⁸I.e., the preventive punishment as A DEFIANT AND REBELLIOUS SON. he is not delivered from the other. We have learned (in Avot 4:2): THAT <ONE> TRANSGRESSION BRINGS ABOUT <ANOTHER> TRANSGRESSION; <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT.⁹In the text of Avot the clauses are reversed. For the correct order, see the beginning of the paragraph. Note also that the word for GOOD DEED (mitswah) also means COMMANDMENT and that the midrash has both meanings in mind. Where is it shown (in Scripture)? Where it is stated (in Deut. 22:6–7): WHEN YOU COME ACROSS A BIRD NEST…. YOU MUST SURELY LET <THE MOTHER> GO …, IN ORDER THAT IT MAY BE WELL WITH YOU AND YOU MAY LENGTHEN YOUR LIFE. What is written after that (in vs. 8)? [WHEN YOU BUILD A NEW HOUSE, <YOU SHALL MAKE A PARAPET FOR YOUR ROOF>.] You have the right to build a house and make a parapet. What is written after that (in vs. 9)? YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. You do have a right to <possess> a vineyard and to sow a field. What is written after that (in vs. 10)? YOU SHALL NOT PLOW WITH AN OX AND AN ASS <TOGETHER>. You do have a right to <possess> oxen and asses. What is written after that (in vs. 11)? YOU SHALL NOT WEAR INTERWOVEN STUFF, <WOOL AND FLAX TOGETHER>. You do have the right to nice clothes of wool and of linen (but not in combination). What is written after that (in vs. 12)? YOU SHALL MAKE YOURSELVES TASSELS. You have a right to the commandment on tassels. What is written after that (in vs. 13)? WHEN A MAN TAKES A WIFE. A man has a right to a wife and children. We learn (in Avot 4:2): THAT <ONE> GOOD DEED/COMMANDMENT BRINGS ABOUT <ANOTHER> GOOD DEED/COMMANDMENT; therefore the parashot are dependent on each other.

(Fol. 7) The Holy One, praised be He! does not cause an offense to be brought through the beast of the righteous; for R. Phineas b. Yair was going to ransom captives. While on his way he approached the rivulet Ginnay, so he said to the Ginnay, "Divide for me thy waters so that I should be able to cross over thee." The Ginnay replied: "Thou art going to do the will of thy Creator and I am going to do the will of my Creator; as far as thou art concerned there is a doubt whether you will accomplish or whether you will not accomplish [thee ransoming of the captives], but I am surely accomplishing [the will of my Creator, hence I cannot stop from performing my duty for thy sake]." R. Phineas thereupon said to the Ginnay: "If thou wilt not divide thyself then I shall issue a decree that no water shall pass through thee forever." Consequently the Ginnay divided its water. There was with him a certain man carrying wheat for the Passover. Phineas said to the Ginnay: "Divide thyself also for that man who is engaged in a meritorious act." The Ginnay divided itself. There was also an Arabian merchant who had joined them and R. Phineas said to the Ginnay: "Divide thyself also for the sake of him, so that he should not have to say, Is it proper thus to do to a fellow-traveler?" Thereupon the Ginnay divided itself [once more]. R. Joseph said: "Behold, that this man was even greater than Moses and the sixty Myriads [of Israelites]; for there (in connection with Moses and Israel) it happened only once, while here it was divided thrice." But perhaps here also it was divided only once and he merely prayed [to the Ginnay not to return his waters until the three had passed]? We must therefore say that he meant that he was equal to Moses and sixty Myriads [of Israelites]. R. Phineas happened to stop at a certain inn where they placed barley before his ass. The donkey, however, refused to eat. (Ib. b) They shook it apart; still the animal did not eat it. They then cleaned it and still the animal did not eat it. R. Phineas then said to them: "Perhaps it was not taken off the Levetical portion of the grain, hence how should she eat." He then added and said: "This poor creature is going to perform the will of her Creator and ye tried to feed her with Tebel?" Rabbi, having been informed [of his coming] went out to meet him. The former said to the latter: "May we get your consent to partake of a meal at my house." "Yes," came the reply. The face of Rabbi began to shine [because of joy]. R. Phineas then remarked to Rabbi: "It seems to me that you took me as one who made a vow not to enjoy anything from Israel [which does not belong to me]. The fact is that I hold Israel as a Holy Nation [one worthy to benefit others]; however, there are some who desire [to treat others] but cannot afford, and again there are others who could afford [to treat others] but who have no desire and the passage says (Pr. 23, 6) Eat though not the bread of him that hath an evil eye; neither desire thou his dainties. For as one that hath reckoned within himself, so is he: Eat and drink, saith he to thee; But his heart is not with thee. You, however, are willing that others should enjoy from your wealth and you have also the means. Nevertheless now I am in a hurry to fulfill a meritorious act but on my return I shall visit you. On his way back, when he came [to visit Rabbi] it happened so that he entered through a door from which he noticed white mules were standing [in Rabbi's stables]. He then said: "The angel of death is in the house of this man, and shall I partake of a meal with him?" Rabbi, having been informed that R. Phineas was coming, went out to greet him [and when he heard the reason of his refusal to enter Rabbi's house] he offered to sell the mules. But R. Phineas refused it quoting (Lev. 19, 14) Nor put a stumblingblock before the blind. Rabbi suggested that he should renunciate the ownership of the mules, but he again refused to give his consent because they might increase their damages [by being ownerless] . "I shall mutilate their hoofs [to render them harmless]," pleaded Rabbi. "This would cause pain to the animals," came the objection. "I shall then kill them," pleaded Rabbi. "This is prohibited (Deut. 20, 19) Thou shalt not destroy," came the objection. He begged him very persistently [to accept the invitation] when a mountain sprang up and separated them. Rabbi thereupon began to cry and said: "If the righteous are so great while alive how much the more are they great after their death; for R. Chama b. Chanina said: 'The righteous are great after their death even more so than during their lives, as it is said (II Kings 13, 21) And it came to pass as they were burying a man, that, behold, they saw the band; and they cast down the man into the sepulchre of Elisha; and as the man came and touched the bones of Elisha, he revived, and rose up on his feet.' " R. Papa then said to Abaye: "Perhaps this happened in order to fulfill the blessing of Elijah, as it is written (Ib. 2, 9) I pray the, let a double portion of thy spirit be upon me?" Whereupon he answered: "If this is the case then how will you explain the following Mishna which says that the above mentioned man only stood upon his feet but he did not go to his house [hence it was merely to have him removed from the sepulchre of Elisha]? But in what respect was the blessing of Elijah fulfilled? This is as R. Jochanan said: "In that which he cured the leprosy which is equal to death, as it is said (Num. 12, 12) Let her not, I pray, be as one dead." R. Joshua b. Levi said: "Why are the mules called Yemim? Because their terror is thrown upon man; for R. Chanina said: 'Never in my life did a man ask me concerning a wound caused by a white mule and he should remain alive.' " But do we not see that they do remain alive; we must therefore say that he meant they can never be cured. But again do we not see that such are cured? We must therefore say that he refers to such mules which have white legs.

(Exodus 15:1) "For He is high on high": He exalted me, and I exalted Him. He exalted me in Egypt, viz. (Exodus 4:22) "My first-born son is Israel," and I exalted Him in Egypt, viz. (Isaiah 20:29) "The song will be for you, as on the night of the sanctification of the festival (of Pesach), and rejoicing of heart as one going with flute to come to the mountain of the L rd, to the Rock of Israel." Variantly: He exalted me at the (Red) Sea, viz. (Exodus 14:19) "And the angel of G d who went before the camp of Israel, etc." I, likewise, exalted Him at the sea and chanted song before Him, viz. "I shall sing to the L rd for He is high on high." Variantly: "for He is high on high": He is exalted (now) and is destined to be exalted, viz. (Isaiah 2:12) "For there is a day for the L rd of hosts over all the exalted and high and against all the uplifted — and he will be brought low", and (Ibid. 13) "against all the lofty and exalted cedars of Levanon", and (Ibid. 16) "against all the ships of Tarshish, and against all the splendid palaces", and (Ibid. 17) "the height of man will be lowered, and the pride of men will be brought down, and the L rd alone will be exalted on that day", and (Ibid. 18) "all the false gods will disappear." Variantly: "for high on high": He exalts Himself over the exalted. With what the nations of the world exalt themselves before Him, He exacts punishment of them. In the generation of the flood, (Iyyov 21:10) "His (the evildoer's) bull begets, and does not fail. His cow bears without miscarriage," (11) "they send out their young, (sprightly) as sheep; their children prance about." (12) "they raise (their voices) with drum and harp; they rejoice at the sound of the flute." What do they say? (15) "What is the Almighty that we should serve Him, and what will we gain if we pray to Him?" They say: What do we need Him for? Only for a drop of rain? We have wells and pits — (Genesis 2:6) "A vapor rose from the earth and watered the entire face of the ground!" The Holy One Blessed be He said to them: Fools, do you vaunt yourselves before Me with the good that I bestowed upon you!" With that (itself) I will exact punishment of you! As it is written (Ibid. 7:12) "And the rain was on the earth forty days and forty nights." They set their eyes (["eineihem" for erotic gazing]), the higher (the males) upon the lower (the female) in order to vent their lust, and the Holy One Blessed be He opened against them wells ("mayanoth" [like "eineihem"]) from above and below to destroy them, as it is written (Ibid. 11) "On this day, all the fountains of the great deep burst, and the windows of heaven were opened." And thus do you find with the men of the tower (of Bavel) that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Genesis 11:4) "And they said: Let us build for ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves lest we be scattered, etc." (Ibid. 6-8) "And the L rd said … Let us go down, etc…. And the L rd scattered them from there, etc." And thus do you find with the men of Sodom, that with what they vaunted themselves before Him, He exacted punishment of them. As it is written (Iyyov 28:5-8) "A land from which bread had issued forth — its place was overturned, as if (consumed by) fire. A place of sapphire were its stones, and dusts of gold were there. (And now it is) a path unknown (i.e., unfrequented) by brigands, and unseen by the falcon's eye, untrodden by the haughty (beasts) and not crossed by the lion." The Sodomites said: We need no men to come to us. Food "sprouts" from us, and silver and gold and precious stones and pearls sprout from us. Let us come and forget the way of the wayfarer from our land — At which the Holy One Blessed be He said to them: Fools that you are! Do you vaunt yourselves in the good that I have bestowed upon you! You have said: Let us forget the Torah of the foot (i.e., the wayfarer) from our land. I, likewise, will "forget" you from the world, viz. (Ibid. 4) "A stream (of fire and brimstone) burst forth from its source (upon Sodom and Gomorrah), who (i.e., the people of Sodom) caused the (codes of the) wayfarer to be forgotten." And (Ibid. 12:6) "The tents of robbers are at peace, and those who anger G d dwell secure." Where from? From what? (Ibid.) "from what G d has brought into his (the evildoer's) hand." And thus is it written (Ezekiel 16:50) "And they (the men of Sodom) were haughty and committed abomination before Me, and I removed them (from the world) when I saw (their ways). And (Ibid. 49) "Behold, this was the sin of Sodom, your sister. She and her daughters had pride, surfeit of bread, and peaceful serenity — wherefore she did not strengthen the hand of the poor and the needy. And thus is it written (Genesis 13:10) "Before the L rd destroyed Sodom and Gomorrah, it (Sodom) was like the Garden of the L rd, like the land of Egypt." What is written afterwards? (Genesis 19:33) "And they (the daughters of Lot) made their father drink wine that night." Whence did they have wine in the cave? The Holy One Blessed be He "readied" it for them, as in (Yoel 4:18) "And it will be on that day, that the mountains will drip wine. (If the Holy One Blessed be He thus "readies" (things) for His angerers, how much more so for the doers of His will!) And thus do you find with the Egyptians, that with what they vaunted themselves, He exacted punishment of them, (Exodus 14:7) "And he (Pharaoh) took six hundred chariots and all (the other) chariots of Egypt," and it is written (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea, etc." And thus with Sisra, with what they vaunted themselves before Him, punishment was exacted of them, (Judges 9:13) "And Sisra massed all his chariots, nine hundred iron chariots, etc.", and it is written (Ibid. 5:20) "The stars fought from heaven. From their courses they fought against Sisra." And thus do you find with Samson, the mighty. With what he vaunted himself, punishment was exacted of him, viz. (Ibid. 14:3) "And Samson said to his father: Take her for me, for she is just in my eyes," and it is written (Ibid. 16:21) "And the Philistines seized him and gouged out his eyes. And they brought him down to Azzah." R. Yehudah says: The beginning of his lapse was in Azzah; therefore, his punishment was in Azzah. And thus with Avshalom — With what he vaunted himself, punishment was exacted f him, viz. (II Samuel 14;25-26) "And as Avshalom there was no man so beautiful in all of Israel … and when he shaved his head, etc." He as an "eternal Nazirite," who had to shave once every twelve months, viz. (Ibid. 15:7-8) "And it was at the end of forty years that Avshalom said to the king, etc." R. Yossi Haglili says: He was a "Nazirite of days," who shaved once in thirty days, viz. (Ibid. 14:26) "And it was from days to days that he shaved, etc." Rebbi says: He shaved every Sabbath eve, this being the norm for princes. What happened in the end? (Ibid. 18:9) "And Avshalom was encountered by David's servants, and Avshalom was riding on a mule…" (and he was undone by his hair and was killed.) And thus Sancheriv — With what he vaunted himself, punishment was exacted of him, viz. (II Kings 19:23) "Through your envoys you have blasphemed the L rd, etc.", and (Ibid. 24) "It is I (Sancheriv), who have drawn and drunk the water of strangers, etc.", and (Ibid.) "An angel of the L rd went out and smote in the Assyrian camp one hundred and eighty-five thousand, etc." They said: The greatest of them commanded one hundred and eighty-five thousand, and the smallest of them no less than two thousand, viz. (18:24) "So how can you refuse anything even to the deputy of one of my master's lesser servants, etc." (Ibid. 19:21-22) is the thing that the L rd spoke concerning him … Whom have you blasphemed, etc." and (Isaiah 10:32) "This same day at Nov he shall stand and waver his hand, etc." And thus with Nevuchadnezzar — With what he vaunted himself, punishment will be exacted of him, viz. (Ibid. 14:13-14) "And you said in your hearts … I will mount the heights of a cloud, etc." What is written afterwards? (Ibid. 15) "Instead, you will be brought down to Sheol, etc." And thus with. And thus with. And thus with Tyre and Malchah — With what they vaunted themselves, punishment was exacted of them. As it is written (Ezekiel 17:3) "Tyre, you have said: I am the quintessence of beauty, etc." And of Malchah it is written (Ibid. 28:2) "You have set your heart like the heart of G d, etc." And about Tyre it is written (Ibid. 26:3) "Behold, I (the L rd) am against you, O Tyre, etc." And about Malchah it is written (Ibid. 28:10) You will die the death of the uncircumcised, etc." — whence we find that with what the nations of the world vaunted themselves punishment was exacted of them — wherefore it is written "for He is high on high." (Exodus 15:1) "A horse and its rider He has cast into the sea": Now was there only one horse and one chariot? Is it not written (Ibid. 14:7) "And he took six hundred choice chariots"? __ When Israel does the will of the L rd, its foes oppose it, as it were, with one horse and its rider. Similarly, (Devarim 20:1) "When you go out to war against your enemy and you see horse and chariot." Now was there only one horse and one chariot? __ When Israel does the will of the L rd, etc." "a horse and its rider": When a horse is tied to its rider, and the rider to the horse, they rise and descend to the depths without separating. When a man throws two vessels into the sea they immediately separate, but here: "a horse and its rider" together He cast into the sea. One verse (here) states "ramah vayam" ("He lifted into the sea"), and another, (Ibid. 9) "yarah vayam" ("He cast into the sea'). How are these two verses to be reconciled? "ramah" — they rose to the heights; "yarah" — they descended to the depths. Variantly: When Israel saw the plenipotentiary of the kingdom (Egypt) falling, they began to exult. And thus do you find, that the Holy One Blessed be He is not destined to exact punishment of the kingdoms in time to come without first exacting punishment of their plenipotentiaries, viz. (Isaiah 24;21) "And it will be on that day that the L rd will exact punishment of the hosts of heaven on high, etc.", and (Ibid. 14:12) "How you have fallen from heaven, glowing morning star" (the plenipotentiary of Bavel), followed by (Ibid.) "How you (Nevuchadnezzar) have been scooped down to the earth, you who cast lots over the nations!" And (Ibid. 34:5) "For My sword has been sated in the heavens," followed by (Ibid.) "Behold, it shall descend upon Edom, etc." "a horse and its rider": The Holy One Blessed be He brings horse and rider, stands them in judgment, and says to the horse: Why did you pursue My children? The horse: An Egyptian spurred me on against my will, viz. (Ibid. 14:23) "And Egypt pursued, etc." The L rd to Egypt: Why did you pursue My children? The Egyptian: The horse spurred me on against my will, viz. (Ibid. 15:19) "When the horse of Pharaoh came with its chariot and its riders, etc." What does the L rd do? He mounts the man of the horse and judges both of them together, viz. "a horse and its rider He cast into the sea." Antoninos asked Rabbeinu Hakadosh: When a man dies and his body disintegrates, how can the Holy One Blessed be He stand him in judgment? Rabbeinu Hakadosh: Before you ask be about the body, which is tamei (impure), ask me about the soul, which is pure (i.e., How can that stand for judgment?) (Rabbeinu Hakadosh, continuing:) This may be compared to (the instance of) a king of flesh and blood, who had a beautiful orchard, etc. (see Sanhedrin 91a and b). Issi b. Yehudah says: It is written here "horse," unqualified (i.e., the punishments of the horse are not specified), and, elsewhere, "horse," qualified, viz. (Zechariah 12:4) "I will smite every horse with craze, and its rider with distraction. But I will open My eyes to the house of Yehudah, and every horse of the peoples I will smite with blindness," and (Ibid. 14:12) "And this will be the plague with which the L rd will strike all the peoples who massed against Jerusalem, etc.", and (Ibid. 15) "And thus (i.e., as that of the men) will be the plague of the horse, the mule, the camel, and the ass, etc." Just as in the qualified, five smitings, so, in the unqualified, five smitings.

R. Zera said to R. Jeremiah: "Let the master come and teach us." "My heart is Weak, and I cannot," replied R. Jeremiah. "Then let the master relate some things from the Hagada," begged R. Zera. Whereupon R. Jeremiah said: "Thus said R. Jochanan: 'What is the meaning of the passage (Deut. 20, 10) The man is a tree of the field. Is then man a tree of the field? We must, therefore, say that it means to compare man unto the tree, just as the passage says concerning trees: For thou mayst eat of them, but thou shalt not cut them down; and further, it says (Ib. 20) Only the trees [of which thou knowest that they are not trees for food], then thou mayest destroy and cut down. In what respect as a man to be compared unto a tree? If the scholar is worthy, then thou mayest eat [learn] from him and thou shalt not cut it down; but if he is not worthy, then thou shouldst avoid him and cut off thy intercourse with him."

R. Zera said to R. Jeremiah: "Let the master come and teach us." "My heart is Weak, and I cannot," replied R. Jeremiah. "Then let the master relate some things from the Hagada," begged R. Zera. Whereupon R. Jeremiah said: "Thus said R. Jochanan: 'What is the meaning of the passage (Deut. 20, 10) The man is a tree of the field. Is then man a tree of the field? We must, therefore, say that it means to compare man unto the tree, just as the passage says concerning trees: For thou mayst eat of them, but thou shalt not cut them down; and further, it says (Ib. 20) Only the trees [of which thou knowest that they are not trees for food], then thou mayest destroy and cut down. In what respect as a man to be compared unto a tree? If the scholar is worthy, then thou mayest eat [learn] from him and thou shalt not cut it down; but if he is not worthy, then thou shouldst avoid him and cut off thy intercourse with him."

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” This text is related (to Prov. 3:17), “The ways [of wisdom] are ways of pleasantness, and all her paths are peace.” Whatever is written in the Torah is written to [establish] peace. Although wars are written about in the Torah, they are written about for the sake of peace. You find that the Holy One, blessed be He, cancelled the decree [of utter destruction (herem)] for the sake of peace. When? When the Holy One, blessed be He, said to Moses (in Deut. 20:19), “When you besiege a city a long time.” Now concerning that whole matter, the Holy One, blessed be He, had said that he should destroy them, as stated (above in vs. 17), “No, you shall utterly destroy them.” However, Moses did not do so. Rather he said, “Am I to go and smite who has sinned and who has not sinned? Instead, let me come against them in peace, as stated (in Deut. 2:26-27), “Then I sent messengers from the Desert of Kedemoth [unto King Sihon of Heshbon] with words of peace […]. I will traverse your land.” When he saw that he did not come in peace, he smote him, as stated (in Numb. 21:35), “So they smote him, his children, and all his people.” The Holy One, blessed be He, said to him, “I Myself told you (in Deut. 20:17), ‘No, you shall utterly destroy them,’ but you did not do this. By your life, just as you have said, so will I do.” Thus it is stated (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace unto it.” Therefore, it is so stated (in Prov. 3:17), “The ways [of wisdom] are ways of pleasantness, and all her paths are peace.”

(Numb. 25:16-17:) “Then the Lord spoke [unto Moses], saying, ‘Harass the Midianites […].’” Why?⁵Numb. R. 21:4. (Numb. 25:18:) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”⁶Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, the Egyptians and the Edomites. Thus it is stated (of the Egyptians that they said (in Exod. 15:9), “I will pursue, I will overtake, [I will divide the spoil…].” And Edom [did the same], as stated (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into the assembly of the Lord […].” And in this world you have not [yet] fulfilled your obligation, as stated (in Numb. 25:17), “Harass the Midianites.” (Numb. 25:17:) “Harass the Midianites.” What is the meaning of “Harass the Midianites?” Even though it is written in the Torah (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit all your days forever.”⁷Numb. R. 21:5. You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12:) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards [and cut away half of their garments at the buttocks, and sent them off].” And he came to disgrace, and afterwards to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him both front and rear.” What caused him [this]? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare and benefit.” Hence it is written (Numb. 25:17), “Harass the Midianites.” Another interpretation (of Numb. 25:17), “Harass (tsrwr) the Midianites.” Even though I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,”⁸Numb. R. 21:6. in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through, who we may inquire of the Lord…?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him. (Vs. 12:) “Then Jehoshaphat said, ‘the word of the Lord is with him’; so the king of Israel, Jehoshaphat, and the king of Edom went down unto him.” Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.⁹Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother.” He began to implore him. (Ibid., cont.:) “And the king of Israel said to him…,” as he had never asked him [anything] in his life. (Vss. 14-15:) “Elisha said, ‘As the Lord of hosts lives…Now then get me a musician….” And the rest of the whole parashah. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” This text is related (to Prov. 3:17), “The ways [of wisdom] are ways of pleasantness, and all her paths are peace.” Whatever is written in the Torah is written to [establish] peace. Although wars are written about in the Torah, they are written about for the sake of peace. You find that the Holy One, blessed be He, cancelled the decree [of utter destruction (herem)] for the sake of peace. When? When the Holy One, blessed be He, said to Moses (in Deut. 20:19), “When you besiege a city a long time.” Now concerning that whole matter, the Holy One, blessed be He, had said that he should destroy them, as stated (above in vs. 17), “No, you shall utterly destroy them.” However, Moses did not do so. Rather he said, “Am I to go and smite who has sinned and who has not sinned? Instead, let me come against them in peace, as stated (in Deut. 2:26-27), “Then I sent messengers from the Desert of Kedemoth [unto King Sihon of Heshbon] with words of peace […]. I will traverse your land.” When he saw that he did not come in peace, he smote him, as stated (in Numb. 21:35), “So they smote him, his children, and all his people.” The Holy One, blessed be He, said to him, “I Myself told you (in Deut. 20:17), ‘No, you shall utterly destroy them,’ but you did not do this. By your life, just as you have said, so will I do.” Thus it is stated (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace unto it.” Therefore, it is so stated (in Prov. 3:17), “The ways [of wisdom] are ways of pleasantness, and all her paths are peace.”

(Lev. 7:11:) “This is the law of the sacrifice for peace offerings.” This text is related (to Prov. 3:17), “The ways [of wisdom] are ways of pleasantness, and all her paths are peace.” Whatever is written in the Torah is written to [establish] peace. Although wars are written about in the Torah, they are written about for the sake of peace. You find that the Holy One, blessed be He, cancelled the decree [of utter destruction (herem)] for the sake of peace. When? When the Holy One, blessed be He, said to Moses (in Deut. 20:19), “When you besiege a city a long time.” Now concerning that whole matter, the Holy One, blessed be He, had said that he should destroy them, as stated (above in vs. 17), “No, you shall utterly destroy them.” However, Moses did not do so. Rather he said, “Am I to go and smite who has sinned and who has not sinned? Instead, let me come against them in peace, as stated (in Deut. 2:26-27), “Then I sent messengers from the Desert of Kedemoth [unto King Sihon of Heshbon] with words of peace […]. I will traverse your land.” When he saw that he did not come in peace, he smote him, as stated (in Numb. 21:35), “So they smote him, his children, and all his people.” The Holy One, blessed be He, said to him, “I Myself told you (in Deut. 20:17), ‘No, you shall utterly destroy them,’ but you did not do this. By your life, just as you have said, so will I do.” Thus it is stated (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace unto it.” Therefore, it is so stated (in Prov. 3:17), “The ways [of wisdom] are ways of pleasantness, and all her paths are peace.”

(Numb. 25:16-17:) “Then the Lord spoke [unto Moses], saying, ‘Harass the Midianites […].’” Why?⁵Numb. R. 21:4. (Numb. 25:18:) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”⁶Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, the Egyptians and the Edomites. Thus it is stated (of the Egyptians that they said (in Exod. 15:9), “I will pursue, I will overtake, [I will divide the spoil…].” And Edom [did the same], as stated (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into the assembly of the Lord […].” And in this world you have not [yet] fulfilled your obligation, as stated (in Numb. 25:17), “Harass the Midianites.” (Numb. 25:17:) “Harass the Midianites.” What is the meaning of “Harass the Midianites?” Even though it is written in the Torah (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit all your days forever.”⁷Numb. R. 21:5. You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12:) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards [and cut away half of their garments at the buttocks, and sent them off].” And he came to disgrace, and afterwards to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him both front and rear.” What caused him [this]? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare and benefit.” Hence it is written (Numb. 25:17), “Harass the Midianites.” Another interpretation (of Numb. 25:17), “Harass (tsrwr) the Midianites.” Even though I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,”⁸Numb. R. 21:6. in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through, who we may inquire of the Lord…?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him. (Vs. 12:) “Then Jehoshaphat said, ‘the word of the Lord is with him’; so the king of Israel, Jehoshaphat, and the king of Edom went down unto him.” Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.⁹Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother.” He began to implore him. (Ibid., cont.:) “And the king of Israel said to him…,” as he had never asked him [anything] in his life. (Vss. 14-15:) “Elisha said, ‘As the Lord of hosts lives…Now then get me a musician….” And the rest of the whole parashah. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”

It is written (in Josh. 7:19): THEN JOSHUA SAID UNTO ACHAN: <MY SON, PLEASE GIVE GLORY TO THE LORD GOD OF ISRAEL AND MAKE A CONFESSION TO HIM. PLEASE TELL ME WHAT YOU HAVE DONE. DO NOT HIDE IT FROM ME.> Achan said to him: Am I to die because of this thing that you are saying unto me?¹⁰Tanh., Numb. 10:5; Numb. R. 23:6. When Achan saw <the situation>, he said in his heart: Now I shall be entrapped by the lot. Then I shall be found untrue (rt.: 'MN) and deemed a liar before Joshua. At that moment Achan said to Joshua: Why are you casting lots between me and my house? Let me cast lots between you and Phinehas! If the lot does not come up for both of you, I also shall believe (rt.: 'MN). At that moment (according to Josh. 7:19) [THEN] JOSHUA SAID {TO} [UNTO] ACHAN: MY SON, PLEASE GIVE GLORY TO THE LORD GOD OF ISRAEL AND MAKE A CONFESSION [TO HIM]. PLEASE TELL ME WHAT YOU HAVE DONE. Achan said to him: You also tell me what you have done. Immediately discord broke out in Israel, so that <Achan's> tribe of Judah arose in strife and killed one group after another in Israel. When Achan saw this, he said in his heart: If anyone saves a single life in Israel, it is as though he had saved the entire world; yet in my case, it has been through me that so many people in Israel have been killed. I am a sinner and one who causes <others> to sin. It is better <for me> to confess my transgression before the Holy One and before Joshua, so that no calamity come about through me. What did Achan do? He arose and made his voice heard, so that the whole congregation became silent before him. He said to Joshua (in vs. 20): I AM THE ONE WHO REALLY SINNED BEFORE THE LORD GOD OF ISRAEL. THUS AND SO (literally: LIKE THIS AND LIKE THIS) IS WHAT I HAVE DONE. So it was not THIS alone, but I have already acted fraudulently in other matters.¹¹See Gen. R. 85:14, according to which Achan had acted dishonestly in the person of his great grandfather, Zerah, the son of Judah by Tamar. Joshua said to him: Indeed I also knew that you were responsible for the situation. (Josh. 7:19:) PLEASE TELL ME WHAT YOU HAVE DONE. DO NOT HIDE IT FROM ME. (vs. 21): I SAW AMONG THE SPOILS. [He had said to himself:] I have seen what is written in the Torah (in Deut. 20:14): YOU MAY EAT THE SPOILS OF YOUR ENEMIES. (Josh. 7:21) <I SAW AMONG THE SPOILS> A FINE SHINAR MANTLE…. Now do not say that I am poor and in need, for there is no one in the tribe of Judah more wealthy than I. Immediately (there follows vs. 22): THEN JOSHUA SENT MESSENGERS, AND THEY RAN TO THE TENT…. For what reason did Joshua send them? So that the tribe [of Judah] would not steal them (i.e., the stolen articles) and continue in the discord. Joshua therefore sent quickly, AND (according to vs. 23) THEY BROUGHT THEM UNTO JOSHUA AND UNTO ALL THE CHILDREN OF ISRAEL; AND THEY SPREAD THEM OUT BEFORE THE LORD. What is the significance of AND THEY SPREAD THEM OUT? Joshua said: Sovereign of the World, is it because of these that you have been angry with your children? Here they are set before you. Immediately <we read> (in vs. 24): THEN JOSHUA, <AND ALL ISRAEL WITH HIM,> TOOK ACHAN ACHAN BEN ZERAH, <THE SILVER, THE MANTLE, AND THE WEDGE OF GOLD,> [TOGETHER WITH HIS SONS AND HIS DAUGHTERS.] <He took> HIS SONS AND HIS DAUGHTERS in order to teach them a lesson, but HIS OX, HIS ASS, < … > AND HIS TENT <he took> for burning. <He took> ALL ISRAEL WITH HIM to see his punishment so that they would not become accustomed to acting in this way. (Vs. 24, cont.:) AND THEY BROUGHT THEM UP TO THE VALLEY OF ACHOR (akhor; rt.: 'KR). (vs. 25:) THEN JOSHUA SAID: JUST AS YOU HAVE AFFLICTED (rt.: 'KR) US, [MAY THE LORD AFFLICT (rt.: 'KR) YOU] THIS DAY.¹²Without the bracketed words, the verse would read: HOW YOU HAVE AFFLICTED US THIS DAY! THIS DAY <only> is he to be afflicted ('akhur; rt.: 'KR), but he will have a share in the world to come. (Vs. 25, cont.:) THEN ALL ISRAEL PELTED HIM WITH STONES, him alone, AND THEY BURNED THEM WITH FIRE. The text is speaking of his wealth, for so it had been told him by the Almighty (in vs. 15): AND IT SHALL COME TO PASS THAT THE ONE WHO HAS BEEN SEIZED WITH WHAT HAS BEEN PROSCRIBED SHALL BE BURNED WITH FIRE TOGETHER WITH ALL THAT HE HAS. <This passage> is only to teach you that Achan had confessed that he had stolen them on the Sabbath, when he took them out of Jericho and concealed them in the midst of his tent. Thus he was stoned for profaning the Sabbath and burned because he had transgressed the ban. And where is it shown? You find that the Holy One said so to Joshua (in Josh. 6:2–4): SEE, I HAVE GIVEN JERICHO INTO YOUR HANDS, ALONG WITH ITS KING AND THE MIGHTY WARRIORS. SO YOU SHALL GO AROUND THE CITY WITH ALL THE MEN OF WAR TO ENCOMPASS THE CITY ONE TIME. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. <BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. This passage serves> to teach you that Jericho was conquered on the Sabbath. Now Joshua did this thing on his own with the Holy One giving his consent. Joshua said (to himself): The Sabbath is holy, as stated (in Exod. 31:14): YOU SHALL KEEP THE SABBATH, BECAUSE IT IS HOLY FOR YOU. So whatever we conquer on it shall be holy, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, [AND THE VESSELS OF BRONZE AND IRON, ARE HOLY TO THE LORD]. And where is it shown that he gave his consent? Where it is stated (in Joshua 6:17): [THE CITY] AND EVERYTHING IN IT <ARE TO BE> PROSCRIBED FOR THE LORD. At that time (according to Josh. 7:26) THE LORD TURNED FROM HIS BURNING ANGER. Concerning <this matter>, it is stated (in Prov. 16:14): THE KING's ANGER IS LIKE MESSEGERS OF DEATH, AND WHOEVER IS WISE WILL APPEASE IT. This refers to Joshua, who caused the burning anger of the Lord to turn away from Israel.

Alternatively, "when [the Lord] enlarges [your territory]" (Deuteronomy 20:12). "Let me exult and rejoice in Your loving-kindness when You notice my affliction, are mindful of my deep distress, and do not hand me over to my enemy, but grant me relief" (Psalms 31:8-9). The Rabbis say, this verse refers to Joseph. Joseph said, "Master of the universe, let me exult and rejoice in your loving-kindness that you have done for me. Had you [only] called Potiphar's wife to account for me, but not given me the powers of a sovereign, I would have been joyful and happy, now that you've also given me the powers of a sovereign, I will exult and rejoice in your loving-kindness." "When you notice my affliction", this [too] refers to Joseph, about whom it is written, "His feet were afflicted in fetters; an iron collar was put on his neck" (psalms 105:18). "and did not hand me over to my enemy" - this is Potiphar [who sought to imprison Joseph for life]. "but grant me relief", since he caused me to rule over the entire land of Egypt. From where is this derived? From the verse: "Now Joseph was the vizier of the land; it was he who dispensed rations to all the people of the land..." (Genesis 42:6). Alternatively "Let me exult and rejoice" is speaking about [the Children of] Israel. The Children of Israel said, "Master of the universe, let me exult and rejoice in your loving-kindness that you have done unto us, for had you [only] freed us from the Egyptians and not given us their money, we would have be gladdened, [but] what joy and happiness we have [now] that you have given us [also] their wealth. "when you notice my affliction" this refers to the Israelites about him it was written: "The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. We cried to the LORD, the God of our fathers, and the LORD heard our plea and saw our affliction, our misery, and our oppression" (Deuteronomy 26:6-7). "are mindful of my deep distress" this refers to the Israelites, about whom it is written "they made life bitter for them" (Exodus 1:14). "and do not hand me over to my enemy" - this refers to the evil Pharaoh, as it is written "The foe said, “I will pursue"" (Exodus 15:9). "But grant me relief", that you widened our borders, as it says, "when [the Lord] enlarges [your territory]" (Deuteronomy 20:12).

(Lev. 7:11) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS. This text is related (to Prov. 3:17): < WISDOM'S > WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE. Whatever is written in the Torah is written {as an expression of} [to establish] peace.²⁵Tanh., Lev. 2:3. Although wars are written about in the Torah, they are written about for the sake of peace. You find that the Holy One cancelled the decree < of utter destruction (herem) > for the sake of peace. When? When the Holy One said to Moses (in Deut. 20:19): WHEN YOU BESIEGE A CITY A LONG TIME…., < YOU SHALL NOT DESTROY ITS TREES…. > Now concerning that whole matter, the Holy One had said that he would destroy them, as stated (above in vs. 17): NO, YOU SHALL UTTERLY DESTROY THEM. However, Moses did not do so. Rather he said: Am I to go and smite them now? I do not know who has sinned and who has not sinned. Instead, let me come against them in peace, as stated (in Deut. 2:26): THEN I SENT MESSENGERS FROM THE DESERT OF KEDEMOTH < UNTO KING SIHON OF HESHBON > WITH WORDS OF PEACE, SAYING: < …. > When he saw that he did not come in peace, he smote him, as stated (in Numb. 21:35): SO THEY SMOTE HIM, HIS CHILDREN, AND ALL HIS PEOPLE. The Holy One said to him: I myself told you (in Deut. 20:17): NO, YOU SHALL UTTERLY DESTROY THEM…. Now you have come to them in Peace. By your life, just as you have said, so will I do. Thus it is stated (in Deut. 20:10): WHEN YOU DRAW NEAR UNTO A CITY TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE UNTO IT. Therefore, it is so stated (in Prov. 3:17): < WISDOM'S > WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE.

(Numb. 25:17:) HARASS THE MIDIANITES. Even though it is written in the Torah (in Deut. 20:10): WHEN YOU DRAW NEAR UNTO A CITY TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE (shalom) UNTO IT; however, in regard to these <peoples> (according to Deut. 23:7:) YOU SHALL NOT SEEK THEIR WELFARE (shalom) <AND BENEFIT>.²³Tanh., Numb. 8:3; Numb. R. 21:5.

It is written (in Josh. 7:19), “Then Joshua said unto Achan, ‘My son, please give glory [to the Lord God of Israel and make a confession to Him; please tell me what you have done, do not hide it from me.]’” Achan said to him, “Am I to die because of this thing that you are saying ?”¹⁰Numb. R. 23:6. When Achan saw [the situation], he said in his heart, “Now I shall be entrapped by the lot. Then I shall be found untrue (rt.: 'mn) and deemed a liar before Joshua.” At that moment Achan said to Joshua, “Why are you casting lots between me and my house? Let me cast lots between you and Phinehas! If the lot comes up for both of you, I also shall believe (rt.: 'mn) [in it].” At that moment (according to Josh. 7:19) Joshua said to Achan, “My son, please give glory to the Lord God of Israel [and make a confession to Him]. Please tell me what you have done.” Achan said to him, “You also tell me what you have done.” Immediately discord broke out in Israel, so that [Achan's] tribe of Judah arose in strife and killed one group in Israel after another. When Achan saw this, he said in his heart, “If anyone saves a single life in Israel, it is as though he had saved the entire world; yet in my case, it has been through me that several people in Israel have been killed. I am a sinner and one who causes [others] to sin. It is better [for me] to confess my transgression before the Holy One, blessed be He, and before Joshua, so that no calamity come about through me.” What did Achan do? He arose and made his voice heard, so that the whole congregation turned to him. He said to Joshua (in vs. 20), “’(Truly) I am the one who sinned before the Lord God of Israel; thus and so (literally, like this and like this) is what I have done.’ So it was not this alone, but I have already misappropriated other [things].”¹¹See Gen. R. 85:14, according to which Achan had acted dishonestly in the person of his great grandfather, Zerah, the son of Judah by Tamar. Joshua said to him, “Indeed I also knew that you were responsible for the situation; (Josh. 7:19:) ‘please tell me what you have done. Do not hide it from me.’” (Vs. 21:) “I saw among the spoils.” [He said,] “I have seen what is written in the Torah (in Deut. 20:14), ‘you may eat the spoils of your enemies.’” (Josh. 7:21, cont.:) “A fine shinar mantle.” [He continued,] “Now do not say that I am poor and in need, for there is no one in the tribe of Judah wealthier than I. Immediately (there follows vs. 22), “Then Joshua sent messengers, and they ran to the tent.” For what reason did Joshua send them? So that the tribe of Judah would not steal them (i.e., the stolen articles) and continue in the discord. Joshua therefore sent quickly, and (according to vs. 23) “they brought them unto Joshua and unto all the Children of Israel; and they spread them out before the Lord.” What is the significance of “and they spread them out?” Joshua said in front of the Holy One, blessed be He, “Master of the world, is it because of these that You have been angry with Your children? Here they are set before you.” Immediately [we read] (in vs. 24), “Then Joshua took Achan ben Zerah, the silver, the mantle, and the wedge of gold, together with his sons and his daughters,” [the latter] in order to teach them a lesson; “his ox, his ass, […] and his tent,” for burning. (Vs. 24, cont.:) “All Israel [Joshua took] with him,” to see his punishment so that they would not become accustomed to acting in this way. (Vs. 24, cont.:) “And they brought them up to the Valley of Achor (akhor; rt.: 'kr).” (Vs. 25:) “Then Joshua said, ‘Just as you have afflicted (rt.: 'kr) us, [may the Lord afflict (rt.: 'kr) you] this day.’”¹²Without the bracketed words, the verse would read: HOW YOU HAVE AFFLICTED US THIS DAY! This day [only] is he to be afflicted ('akhur; rt.: 'kr), but he will have a share in the world to come. (Vs. 25, cont.:) “Then all Israel pelted him with stones,” him alone; “and they burned them with fire.” The text is speaking of his wealth, for so it had been told [Joshua] by the Almighty (in vs. 15), “And it shall come to pass that the one who has been seized with what has been proscribed shall be burned with fire....” If so, what do we learn from the verse (vs. 15, cont.), “him, and all that he has?” [This passage] is only to teach you that Achan had confessed that he had stolen them on the Sabbath, when he took them out of Jericho and buried them in the midst of his tent. Thus he was stoned for profaning the Sabbath and burned because he had transgressed the ban. And where is it shown? You find that the Holy One, blessed be He, said so to Joshua (in Josh. 6:2–4), “See, I have given Jericho into your hands, [along with its king and the mighty warriors. So you shall go around the city with all the men of war to encompass the city one time, thus shall you do for six days. …] but on the seventh day you shall go around the city seven times.” [This passage serves] to teach you that Jericho was conquered on the Sabbath. Now Joshua did this thing on his own, and the Holy One, blessed be He, gave his consent. Joshua said (to himself), “The Sabbath is holy, as stated (in Exod. 31:14), ‘You shall keep the Sabbath, because it is holy for you.’ So whatever we conquer on it shall be holy.” It is so stated (in Josh. 6:19), “But all the silver and gold, and the vessels of bronze and iron, are holy to the Lord.” And where is it shown that he received consent? Where it is stated (in Joshua 6:17), “The city and everything in it are to be proscribed for the Lord.” At that time (according to Josh. 7:26) “the Lord turned from His burning anger.” Concerning [this matter], it is stated (in Prov. 16:14), “The king's anger is like messengers of death, and whoever is wise will appease it.” This refers to Joshua, who caused the burning anger of the Lord to turn away from Israel.

(Lev. 7:11) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS. This text is related (to Prov. 3:17): < WISDOM'S > WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE. Whatever is written in the Torah is written {as an expression of} [to establish] peace.²⁵Tanh., Lev. 2:3. Although wars are written about in the Torah, they are written about for the sake of peace. You find that the Holy One cancelled the decree < of utter destruction (herem) > for the sake of peace. When? When the Holy One said to Moses (in Deut. 20:19): WHEN YOU BESIEGE A CITY A LONG TIME…., < YOU SHALL NOT DESTROY ITS TREES…. > Now concerning that whole matter, the Holy One had said that he would destroy them, as stated (above in vs. 17): NO, YOU SHALL UTTERLY DESTROY THEM. However, Moses did not do so. Rather he said: Am I to go and smite them now? I do not know who has sinned and who has not sinned. Instead, let me come against them in peace, as stated (in Deut. 2:26): THEN I SENT MESSENGERS FROM THE DESERT OF KEDEMOTH < UNTO KING SIHON OF HESHBON > WITH WORDS OF PEACE, SAYING: < …. > When he saw that he did not come in peace, he smote him, as stated (in Numb. 21:35): SO THEY SMOTE HIM, HIS CHILDREN, AND ALL HIS PEOPLE. The Holy One said to him: I myself told you (in Deut. 20:17): NO, YOU SHALL UTTERLY DESTROY THEM…. Now you have come to them in Peace. By your life, just as you have said, so will I do. Thus it is stated (in Deut. 20:10): WHEN YOU DRAW NEAR UNTO A CITY TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE UNTO IT. Therefore, it is so stated (in Prov. 3:17): < WISDOM'S > WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE.

(Lev. 7:11) THIS IS THE LAW OF THE SACRIFICE FOR PEACE OFFERINGS. This text is related (to Prov. 3:17): < WISDOM'S > WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE. Whatever is written in the Torah is written {as an expression of} [to establish] peace.²⁵Tanh., Lev. 2:3. Although wars are written about in the Torah, they are written about for the sake of peace. You find that the Holy One cancelled the decree < of utter destruction (herem) > for the sake of peace. When? When the Holy One said to Moses (in Deut. 20:19): WHEN YOU BESIEGE A CITY A LONG TIME…., < YOU SHALL NOT DESTROY ITS TREES…. > Now concerning that whole matter, the Holy One had said that he would destroy them, as stated (above in vs. 17): NO, YOU SHALL UTTERLY DESTROY THEM. However, Moses did not do so. Rather he said: Am I to go and smite them now? I do not know who has sinned and who has not sinned. Instead, let me come against them in peace, as stated (in Deut. 2:26): THEN I SENT MESSENGERS FROM THE DESERT OF KEDEMOTH < UNTO KING SIHON OF HESHBON > WITH WORDS OF PEACE, SAYING: < …. > When he saw that he did not come in peace, he smote him, as stated (in Numb. 21:35): SO THEY SMOTE HIM, HIS CHILDREN, AND ALL HIS PEOPLE. The Holy One said to him: I myself told you (in Deut. 20:17): NO, YOU SHALL UTTERLY DESTROY THEM…. Now you have come to them in Peace. By your life, just as you have said, so will I do. Thus it is stated (in Deut. 20:10): WHEN YOU DRAW NEAR UNTO A CITY TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE UNTO IT. Therefore, it is so stated (in Prov. 3:17): < WISDOM'S > WAYS ARE WAYS OF PLEASANTNESS, AND ALL HER PATHS ARE PEACE.

Another interpretation (of Numb. 25:17): HARASS (TsRWR) THE MIDIANITES. Even though I have written (in Deut. 20:19): WHEN YOU BESIEGE (rt. TsWR) A CITY a <LONG TIME> […], YOU SHALL NOT DESTROY ITS TREES,²⁴Numb. R. 21:6. in the case of these (i.e., Moab and and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that, when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) THEY CIRCLED AROUND ON A SEVEN-DAY MARCH, SO THAT THERE WAS NO WATER FOR THE ARMY OR FOR THE ANIMALS THAT WERE WITH THEM. They began to weep, AND (according to vs. 10) THE KING OF ISRAEL SAID: ALAS, FOR THE LORD HAS SUMMONED <THESE> THREE KINGS <TO GIVE THEM INTO THE HAND OF MOAB>. Jehoshaphat answered (in vs. 11): IS THERE NO PROPHET OF THE LORD HERE …? <THEN ONE OF THE SERVANTS OF THE KING OF ISRAEL ANSWERED> AND SAID: ELISHA BEN SHAPHAT WHO USED TO POUR WATER ON THE HANDS OF ELIJAH IS HERE. <This passage is> to make known the wickedness of Joram, in that he did not acknowledge him. (Vs. 12:) THEN JEHOSHAPHAT SAID: THE WORD OF THE LORD IS WITH HIM. SO THE KING OF ISRAEL, JEHOSHAPHAT, AND THE KING OF EDOM WENT DOWN UNTO HIM. Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb but as a commoner.²⁵Gk.: idiotes. Some also say: It was because an edict had been decreed that he would be killed with Ahab, that the scriptural text has reckoned <the reign of> his son from that hour. For that reason "king" was not written, but as a reward for their going down to the prophet, they attained the right to see all those miracles. (vs. 13:) [THEN] ELISHA SAID (TO) [UNTO] THE KING OF ISRAEL: WHAT HAVE I TO DO WITH YOU? GO UNTO THE PROPHETS OF YOUR FATHER <AND UNTO THE PROPHETS OF YOUR MOTHER>. He began to implore him. He said to him (ibid., cont.): SURELY THE LORD HAS SUMMONED <THESE THREE KINGS TO GIVE THEM INTO THE HAND OF MOAB>. (vss. 14–17:) [ELISHA] SAID: AS THE LORD OF HOSTS LIVES, BEFORE WHOM I STAND, WERE IT NOT THAT I HAVE REGARD FOR JEHOSHAPHAT [KING OF JUDAH], <I WOULD NEITHER LOOK UPON YOU NOR NOTICE YOU>. NOW THEN GET ME A MUSICIAN…. FOR THUS SAYS THE LORD: YOU SHALL SEE NO WIND, NOR SHALL YOU SEE RAIN; YET THAT WADI SHALL BE FILLED WITH WATER…. <So he gave them> what they needed. Moreover, he said to them (in vs. 18–19): {THE MOABITES SHALL FALL AT YOUR HAND} [SO HE WILL GIVE MOAB INTO YOUR HAND]. THUS YOU SHALL SMITE EVERY FORTIFIED CITY AND EVERY CHOICE CITY. YOU SHALL ALSO FELL EVERY GOOD TREE AND STOP UP ALL SPRINGS OF WATER. They said to him: But it is written here (in Deut. 20:19): YOU SHALL NOT DESTROY ITS TREES; yet you are saying <to do> so. He said to them: He gave the command with reference to the rest of the nations, but this one is insignificant, while that one is contemptable, as stated (in II Kings 3:18): THIS ONE IS INSIGNIFICANT IN THE EYES OF THE LORD, SO HE WILL GIVE MOAB INTO YOUR HAND. It is also written (in Deut. 23:7 [6]): YOU SHALL NOT SEEK THEIR WELFARE (shalom) AND BENEFIT. These are the good trees. It is therefore stated (in Numb. 25:17): HARASS THE MIDIANITES.

Who fulfilled this section (Deuteronomy 20:10-15)? Yehoshua bin Nun. Said Rabbi Shmuel bar Nachman: What did Yehoshua do? He put out an edict everywhere he went to conquer, and this is what was written in it: "Anyone who wants to leave, can leave. Anyone who wants to make peace, make it. Anyone who wants to wage war, wage it." What did the Gergashites do? They turned and left from before them, giving the Holy One, blessed be He, a land as beautiful as His land, called Africa. The Gibeonites made peace him, Yehoushua made peace with them. But the 31 kings came to wage war with him, the Holy One, blessed be He, made them fall into his hand. How do we know? As it says, (Deuteronomy 3:3) "We struck them down, leaving no survivors."...

Alternatively, "proclaim peace unto it" (Deuteronomy 20), See how great is the power of peace. Come see, a human of flesh and blood, if one has an enemy and wonders what to do to the enemy. What does one do? One goes and honors another greater than the enemy so that as to do evil to the enemy. But the Holy One of Blessing is not like that, rather all the idol worshipers anger God, and they sleep and all the souls rise up to him. From where do we know this? As it says, "He in Whose hand is the spirit of all life" (Job 12:10). And in the morning God returns to each and every one their soul. From where do we know this? As it says "He gives breath to the people upon it" (Isaiah 42:5). Alternatively: A human of flesh and blood, if one's friend does evil to them, it does not leave their heart for ever. But the Holy One of Blessing is not so, rather Israel was in Egypt and the Egyptians enslaved them with mortar and brick, and after all the evil they did to Israel, the Torah has mercy on them and it says "You shall not abhor an Egyptian for you were a stranger in his land" (Deut.23:8), but rather pursue peace as it is written "seek peace and pursue it". (Psalms 34:15) Another interpretation: what is "seek peace and pursue it"? A story about Rabbi Meir: he was sitting and teaching, etc, that woman went home and it was Friday evening, and she discovered that her [Shabbat] light had gone out and her husband asked her: 'where were you, out this late?' and she answered: 'I was listening to Rabbi Meir expound on Torah.' And that man was a nincompoop, and told her: 'the only way you are getting into my house is if you spit on the face of Rabbi Meir'. And he expelled her from the house. Eliahu Hanavi, may he be mentioned for good, revealed all this to Rabbi Meir, and said to him: 'it was because of you that this woman was expelled from her house.' And Eliahu Hanavi, may he be mentioned for good, informed him of all the drama. What did Rabbi Meir do?He went and sat in the big Beit Midrash, and that woman came to pray and he saw her, and pretended to be blinking [with discomfort], and said in a loud voice: 'who here knows an incantation over the eye? And she said: I know. And she spit on his face. He said to her: now go and tell your husband: I did spit on Rabbi Meir's face, he said: go back to your husband. See! How great is the power of peace. Another word: Rabbi Akiva said: know how great is the power of peace! The Holy One of Blessing said that when a man feels jealous towards his wife the very Holy Name of God which is written in sanctity is to be erased in water, in order to send [a bomb of] peace between a sotah and her husband. Resh Lakish said: so great is peace that Scripture said lying words in order to set peace between Yosef and his brothers. At the time of their father's death they were afraid that he would take revenge upon them, and what did they say "your father commanded before his death to say: such you will say to Yosef [please forgive your brothers' offense and guilt] (Gen. 50:16-17) and we do not find such a command from Yaakov our father, rather, scripture said lying words because of the ways of peace. Another interpretation: Beloved is peace, that the Holy One of Blessing gave it to Tzion, as it says: "Ask for the peace of Jerusalem" (Ps. 122:6). Another interpretation: So beloved is peace, that the Holy One of Blessing gave it to the heaven, as it says: "The Maker of Peace on His heights / oseh shalom bimromav" (Job 25:2). Alternatively: So beloved is peace, that the Holy One of Blessing gave it to near ones and far ones, as it says "Peace peace, to the far and to the near" (Isaiah 57:19). Alternatively: so beloved is peace, that the Holy One of Blessing did not give it to the wicked, as it says "There is no peace, said Ad-nai, for the wicked" (Isaiah 48:22). Alternatively: so beloved is peace, that the Holy One of Blessing gave it to Pinchas as his reward, as it says "Behold I give him my covenant of peace". (Numbers 25:12). Alternatively: So great is peace, that the Holy One of Blessing doesn't announce to Jerusalem that they will be redeemed except in peace, as it says "Announce peace..." (Isaiah 52:7). Alternatively: R. Levi said: so beloved is peace, that all the closings of blessings are in peace. The reading of the Shema closes in peace: "Spread a sukah of peace", prayer closes in peace, the priestly blessing closes in peace "And He shall give to you peace". Alternatively: so beloved is peace, that the Holy One of Blessing only comforts Jerusalem with peace. From where do we know this? As it is written "Behold I will extend peace to her like a river" (Isaiah 66:12). David said, 'I asked to hear what the Holy One of Blessing says about Israel, and I heard that God busies Godself with their peace', as it says "I will hear what God Ad-nai will speak, God will speak peace to His people, and unto his followers" (Psalms 85:9). R. Shimon Ben Chalafta said: See how beloved peace is, when the Holy One of Blessing wanted to bless Israel he found no vessel that could hold all the blessings to bless them with except for peace. From where do we know this? As it says "Ad-nai will give strength to his people, Ad-nai will bless his people with peace" / Ad-nai oz l'amo yiten. (Psalms 29:11)

6) Similarly: (Devarim 12:2-3) "Destroy shall you destroy all the places … and you shall throw down their altars, etc." Now if of the places and the tree (used for idolatry), which cannot see and cannot hear and cannot speak, because they led to a man's undoing, Scripture writes "Destroy!" "Burn!" "Raze!" and "Remove (them) from the world!" then a man who leads his fellow to veer from the path of life to the path of death — how much more so should the Holy One remove him from the world! What is written of the righteous? (Devarim 20:19) "If you besiege a city many days to war upon it, to capture it, do not destroy its tree by lifting an axe against it, for from it shall you eat, but it shall you not cut down": Now does this not follow a fortiori: If trees, which do not see, and which do not hear, and which do not speak — because they grow fruits, the Holy One pitied them, not to remove them from the world, then a man who "grows" Torah and does the will of his Father in heaven — how much more so will the Holy One pity him against removing him from the world!

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

Our Rabbis were taught: How did the Israelites write the Torah? R. Juda said: "Upon stones did they describe it as it is said (Deut. 27, 8) And thou shalt write upon the stone all the words of the Torah, and afterwards it was covered with plaster." R. Simon then said to him: "According to your opinion how were then the nations able to study the Torah from the stones?" Whereupon he replied: "The Holy One, praised be He, gave the nations exceptional wisdom so that they sent their representatives who removed the plaster from the stones and copied the Torah from it. In that moment, the nation's decree was issued in punishment for their not having studied the Torah." R. Simon said: "The Torah was written upon plaster, and below it is inscribed (Ib. 20, 18) hi order that they may not teach you to do in accordance with all their abominations. From this it may be inferred that if the nations will repent, they are to be accepted." Raba b. R. Shila said: "What is the reason of R. Simon's theory [that it was written upon plaster]? Because it is written (Is. 33, 12) And the people shall be burnt as lime; i.e., on account of the Torah which was written on lime." But R. Juda will explain that this means, just as there is no remedy for lime, except fire, so also will there be no salvation [with those nations who do not adhere to the Torah], except burning. In accordance with whom will the following Baraitha agree? (Deut. 49, 10) And thou takest captives of them. This includes also the Canaanites residing outside the land of Israel, who if desirous to return in repentance that they should be accepted. (Fol. 36) The above Baraitha is in accordance with the opinion of R. Simon.

7) Of the wicked: (Devarim 20:20) "Only a tree that you know that it is not a fruitful tree, it shall you destroy and cut down, etc.": Now does this not follow a fortiori: If trees, which do not see, and which do not hear, and which do not speak, because they do not grow fruits, the Holy One did not pity them against removing them from the world, then a man who does not "grow" Torah and does not do the will of his Father in heaven, how much more so will the Holy One not pity him against removing him from the world.

MISHNAH: The priest anointed [as chaplain of the army] when he spoke to the people, he did so in the Hebrew language, as it is said (Deut. 20, 2) And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people in the Hebrew language. And he shall say unto them, 'Hear, O Israel,' etc., against your enemies, but not against your brethren, neither Juda against Simon, nor Simon against Benjamin. In such a case if one would fall in the hand of the other, then he would have mercy upon you, as it is said (II Chr. 28, 15) Then arose the men who have been expressed by name, took the captives, and with the psoil clothed all that were naked among them, and arrayed them, and shod them., and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon the ashes, etc., but you are going against your enemies who, if you will fall in their hands will have no mercy upon you. (Deut. 20, 3) Let not your heart be faint, fear not and be not down-cast, and do not tremble because of them; i.e., let not your heart be faint because of the neighing of the war horse, nor of the brandishing of the enemies' swords; fear not, because of the noise of the shields, nor of the immense armies; do not tremble, because of the noises of the hornets, and do not tremble at the shouting voices. For it is God who goeth with you; i.e., they (your enemies) come relying on the strength of frail man, but ye are coming relying upon the strength of Heaven. The Philistines came relying upon Goliath and what was the result? He fell under the sword and they (his followers) fell with him. The children of Amnion relied on the strength of Shovach,' and the result was that he fell under the sword, and his people fell with him: but ye-ye are not so, for the Lord your God who goeth with you, to fight for you against your enemies, to help you. This refers to the Holy Ark.

MISHNAH: The priest anointed [as chaplain of the army] when he spoke to the people, he did so in the Hebrew language, as it is said (Deut. 20, 2) And it shall be, when ye draw nigh unto the battle, that the priest shall approach and speak unto the people in the Hebrew language. And he shall say unto them, 'Hear, O Israel,' etc., against your enemies, but not against your brethren, neither Juda against Simon, nor Simon against Benjamin. In such a case if one would fall in the hand of the other, then he would have mercy upon you, as it is said (II Chr. 28, 15) Then arose the men who have been expressed by name, took the captives, and with the psoil clothed all that were naked among them, and arrayed them, and shod them., and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon the ashes, etc., but you are going against your enemies who, if you will fall in their hands will have no mercy upon you. (Deut. 20, 3) Let not your heart be faint, fear not and be not down-cast, and do not tremble because of them; i.e., let not your heart be faint because of the neighing of the war horse, nor of the brandishing of the enemies' swords; fear not, because of the noise of the shields, nor of the immense armies; do not tremble, because of the noises of the hornets, and do not tremble at the shouting voices. For it is God who goeth with you; i.e., they (your enemies) come relying on the strength of frail man, but ye are coming relying upon the strength of Heaven. The Philistines came relying upon Goliath and what was the result? He fell under the sword and they (his followers) fell with him. The children of Amnion relied on the strength of Shovach,' and the result was that he fell under the sword, and his people fell with him: but ye-ye are not so, for the Lord your God who goeth with you, to fight for you against your enemies, to help you. This refers to the Holy Ark.

"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name."

(Deut. 20, 3) And he shall say unto them, hear O Israel. Why does he have to start with, Hear, O Israel? Said R. Jochanan in the name of R. Simon b. Jochai: "The Holy One, praised be He, said unto Israel, 'If you have only fulfilled the reading of the S'hma in the morning and evening, you will not be surrendered into the hands of .your enemies.' " Our Rabbis were taught: the Chaplain of the army spoke twice to the people, once he spoke to them when they approached the border line, and the second time, when they reached the war-zone. On what subject did he speak when they reached the border line? (Ib. b) "Listen to me, you who are ready to go to war, [but who are involved in the matters announced] (Deut. 5, 8) And return home." Upon reaching the war zone, what did he say? (Ib., ib. 3) Let not your heart he faint, fear not and be not down cast and do not tremble, because of them. These four kinds of warnings were given in correspondence with the four kinds of horrors which the heathens apply during war-time. They swing their shields, they sound their trumpets, they shout and they gallop with their horses.

... “And David went and he took the bones of Saul and the bones of Jonathan his son from the men of Jabesh- gilead… And he brought up from there the bones of Saul and the bones of Jonathan his son…” (Shmuel II 21:12-13) What did David do? He went and gathered all the elders and great ones of Israel, crossed the Jordan River, and came to Yavesh-gilead. He found the bones of Shaul and his son Yonatan, placed them in a casket and crossed back over the Jordan, as it says “And they buried the bones of Saul and Jonathan his son in the country of Benjamin in Zela, in the tomb of Kish his father and they did all that the king commanded…” (Shmuel II 21:14) What does ‘in Zela, in the tomb of Kish his father’ mean? It comes to teach us that they brought them to the border of Jerusalem and buried them there. Zela is next to Jerusalem, as it says “And Zelah, Eleph, and the Jebusite, which is Jerusalem…” (Yehoshua 18:28) ‘and they did all that the king commanded’ And what did the king command? He commanded that they carry Shaul’s casket from tribe to tribe. As Shaul’s casket entered each tribe’s territory all the men, women and children came out in order to perform an act of loving kindness to Shaul and his sons and thereby all of Israel would fulfill its obligation to loving kindness. This went on until they reached the land of his portion on the border of Jerusalem. Since the Holy One saw that they did loving kindness to Shaul and fulfilled the judgement of the Givonites He was immediately filled with mercy and sent rain upon the land, as it says “And God was entreated for the land after that.” (Shmuel II 21:14) From this we learn how close the Holy One brings those that are far away, even though they converted not for the sake of heaven. There is no need to even mention how he draws near righteous converts, “O Lord, all the kings of the earth will acknowledge You…” (Tehillim 138:4)

"But ye, ye are not so, whereas (Deut. 20, 4) For the Lord your God, It is who goeth with you, etc. This refers to the camp containing the Holy Ark." And why so much? Because the Holy Scroll with all its accompanied things was placed in the ark. (Fol. 43) Similar to this says the passage (Num. 31, 6) And Moses sent them a thousand of each tribe to the army. This refers to the Sanhedrian; and Phinehas, this refers to the anointed priest as the chaplain of the army! with the Holy vessels, this refers to the ark and the tables; and the trumpets for blowing the alarm, these are the hornets. We are taught in a Baraitha: Phinehas did not go in rain into that war, but to pay off the judgment of his mother's father, concerning whom it is said (Gen. 37, 36) And the Medionites sold him into Egypt. Do you mean to say that Phinehas is a descendant of Joseph? Behold, there is a passage (Ex. 6, 26) And Elazar, the son of Aaron took himself one of the daughters of Putiel, for a wife. Does not the word Putiel refer to a descend of Jethro, who fattened calves for sacrificing unto idols. [Hence he was a descendant of Jethro and not of Joseph?] Nay the word Putiel refers to Joseph who [is surnamed Putiel because he] conquered his evil inclination. But were not tribes disgracing Phinehas saying to him: "Look at the son of Putti whose mother's father fattened calves to the sacrifice of the idols, should he execute a prince of the tribe of Israel," [hence he is a descendant of Jethro? We must therefore say that if his mother's father was a descendant of Joseph then his mother's mother was of the lineage of Jethro, and if his mother's mother was a descendant of Joseph then his mother's father was of the lineage of Jethro, [hence he was thus a descendant of both.] This may also be inferred from the above passage which is written, one of the daughters (plural) of Putiel, which refers to two names. The inference is finally sustained.

(Fol. 44) Our Rabbis were taught (Deut. 20, 5) Who has built a new house… . who has planted a vineyard… that hath betrothed a wife. Here the Torah teaches a lesson in manners, one should build a house, first, then plant a vineyard and then marry a wife. Also Solomon in his wisdom said (Pr. 24, 27) Prepare without thy work, and make it fit in the field for thyself, and afterwards build thy house; i.e., prepare without thy work, refers to a house; and make it fit in the field for thyself, refers to a vineyard; and afterwards build thy house, refers to marrying a woman. In another way this may be explained, prepare without thy work, refers to the reading of Scripture; and make it fit in the field for thyself, refers to the reading of Scripture and the studying of Mishnah; and make it fit in the field for thyself, refers to the discussion of the Talmud; and afterwards build thy house, refers to meritorious deeds. R. Elazar the son of R. Josi, the Galilean says: "Prepare without thy work, refers to the reading of Scripture, the studying of the Mishnah and the discussing of the Talmud; And make it fit in the field for thyself, refers to meritorious deeds; and afterwards build thy house, means that he should explain it to others and be rewarded for it."

Izevel, the daughter of Etba"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater.

“All this I have seen and taken to my heart, for every action that is performed beneath the sun, when man had authority over man, it was to his detriment” (Ecclesiastes 8:9).
“All this I have seen…when man had authority over man, it was to his detriment” – there are times when it is to the detriment of the ruler, and there are times when it is to the detriment of the ruled. Rabbi Elazar said: You have one incur liability by means of another only if he is a person of the same stature, as it is stated: “When man had authority [over man].”³¹The ruler persecutes another person, and is subsequently punished for his misdeeds. God arranges it such that the person he persecutes was himself deserving of punishment.
Rabbi Yonatan said: Even a rod and even a strap incur liability by means of that person, as it is stated: “For the yoke of its burden…like the day of Midian” (Isaiah 9:3); like the day of judgment [din].³²Although these are inanimate objects, if they are used to make a person suffer they will eventually be destroyed (Etz Yosef). Rabbi Ḥama bar Guryon said: , even non-fruit trees, are destined to give an account and a reckoning. The Rabbis derive it from this [verse]: “For is the tree of a field a man?” (Deuteronomy 20:19) – just as a man is destined to give an account and a reckoning, so too, non-fruit trees are destined to give an account and a reckoning.³³Although the simple reading of the verse is that this phrase is a rhetorical question, it can also be translated as a statement: “For the tree of a field is a man.” Thus, the midrash views the verse as alluding to a similarity between a tree and a man.

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

R. Akiba says also he who reads in the books of the Chitzonim (profane books). We are taught in a Baraitha: This refers to the books of the atheists. R. Joseph said: "One must not read even in the book of Ben Sirra." "Why so?" asked Abaye of him: "Shall we assume because it is written there, 'Thou shalt not take off the skin of a fish, even that of the ear, as the skin will be damaged, but roast it in fire, and eat with it two loaves of toast?' Is not its plainer sense similar to the following passage? (Deut. 20, 19) Thou shalt not destroy the trees thereof, etc? And if because it contains, 'A daughter to a father is a false treasure. Because of the worry she causes him, he does not sleep in the night. When she is a minor [he is afraid] perhaps she will be seduced. When she becomes of age, perhaps she will sin; when she becomes vigaros, perhaps she will not marry. After she is married, perhaps she will have no children. And when she becomes old, perhaps she will become a witch.' Similar to this, our Rabbis also said: 'The world cannot be without males and females, however happy are those who have male children,' etc. And is it because there is written, 'Thou shalt not bring worry in thy heart, for such has killed strong men.' This was also said by Solomon (Pr. 12, 25) Care in the heart of a man boweth it down? Whereupon R. Ami and Assi gave their interpretation; according to one, 'let him dismiss it from his mind'; and according to the other one, 'let him speak it out to others.' And if because it is written there, 'Prevent many people from entering thy house, as not all of them are fit to come into it'; this also was said by Rabbi, for we are taught in a Baraitha that Rabbi says: 'Never shall a man try to acquire too many friends within his house, for it is said (Pr. 18, 24) There are friends that one hath to his own hurt.' Therefore we must say, because it reads there, 'A thin-bearded person is shrewd. And a thick-bearded person is a fool. He who blows off the foam, shows a sign that he is not thirsty. And he who says with what shall I eat the bread, take the bread away from him. And he whose beard is divided in two, the whole world will not overrule him.'" Said R. Joseph: 'However, the following good teachings which are in this book may be proclaimed: 'A good wife is a good gift; she ought to be given to one who fears God. A bad wife is to her husband like leprosy, and what is his remedy? Let him divorce her, and be cured from this leprosy. A beautiful woman, happy is her husband, the number of his days is doubled. Turn away thy eyes from a coquette, lest thou be caught in her net; abstain thyself from drinking wine or beer even with her husband, because through the handsome appearance of a beautiful woman many were destroyed, and numerous are those who were killed by her. Numerous are the wounds of the pedlar [inflicted by the husbands] when found trading with their wives, for as a spark kindles a coal, or as a coop is full of birds, so are their houses full of deceit. Avoid many visitors to thy house; neither shalt thou invite anyone in thy house. Although many may be who wish you peace, however reveal thy secrets only to one among a thousand. Be careful with words even with her that lies on thy bosom. Worry not about tomorrow's trouble, for thou knowest not what the day may beget. Perhaps when the tomorrow comes, thou wilt not be in existence, and thus wouldst thou have worried for a world which is not thine." All the days of the poor are bad. Ben Sira said: "Also the nights, for his roof is usually lower than others, and his vineyard is usally on the top of the mountain, thus the rain from others falls on his and the manure [which he brings up for it] is blown off to the other vineyards which are lower."

Another interpretation (of Gen. 18:25): FAR BE IT FROM YOU! Abraham said: Sovereign of the World, I see through the Holy Spirit that a certain woman is going to deliver an entire town.⁴⁶See Gen. R. 94:9; Eccl.. R. 9:18:2; M. Sam. 32. So am I not worthy to deliver these five cities? Which woman was that? That was Serah bat Asher, in the time that Sheba ben Bichri rebelled against David and came to Abel, as stated (in II Sam. 20:15): [THEN THEY CAME AND BESIEGED HIM IN ABEL] … AND ALL THE PEOPLE WHO WERE WITH JOAB WERE DESTROYING THE WALL TO THROW IT DOWN. When Serah perceived the situation, she began to cry out < for Joab >. They called Joab to her. When Joab came, she said (in vs. 17): ARE YOU JOAB? AND HE SAID: YES. You are a sage, since the Scripture praises you (in II Sam. 23:8) as ONE WHO SITS IN THE SEAT OF WISDOM (i.e., in the academy)…. ⁴⁷These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE; but this midrash, along with Numb. R. 23:13 and PR 11:3, understands the passage as translated here. The attribution of the verse to Joab, the head of David’s army, is assumed because the person depicted here comes first in a listing of David’s mighty men and is identified as the chief of David’s captains. Moreover, although the listing contains no specific mention of Joab, it does contain the names of Joab’s brothers (in vss. 18 & 24) and even his armor bearer (in vs. 37). Have you not read in the Torah (in Deut. 20:10): WHEN YOU DRAW NEAR UNTO A CITY < TO FIGHT AGAINST IT, YOU SHALL OFFER TERMS OF PEACE UNTO IT > ? Thus, was it not up to you to do so? (II Sam. 20:18:) {YOU} [THEY] USED TO SPEAK IN EARLY TIMES, SAYING: LET THEM SURELY ASK IN ABEL. (Deut. 20:10f.:) YOU SHALL OFFER TERMS OF PEACE UNTO IT (a hostile city). < THEN IT SHALL BE, IF IT MAKES YOU AN ANSWER OF PEACE >…. (II Sam. 20:18f.:) < LET THEM SURELY ASK > IN ABEL; AND THAT WAS THE END OF THE MATTER…. SO WHY WOULD YOU DEVOUR THE LORD'S HERITAGE? When he heard that, Joab became afraid and said: There is a requirement here, as stated (in vs. 20): {THEN JOAB SAID:} [THEN JOAB ANSWERED AND SAID: FAR BE IT], FAR BE IT⁴⁸Note that these words return the argument to Gen. 18:25, in which the same expression also occurs. FROM ME < THAT I SHOULD DEVOUR >…. But you, since you are a merciful < God >, is it pleasing for you to destroy these? (Gen. 18:25:) FAR BE IT FROM YOU TO DO SUCH A THING, < TO PUT TO DEATH A RIGHTEOUS PERSON ALONG WITH A WICKED ONE, SO THAT THE RIGHTEOUS ONE FARES LIKE THE WICKED! FAR BE IT FROM YOU > ! Now what did Joab say to her? (II Sam. 20:21:) THE SITUATION IS NOT THE SAME, FOR A MAN FROM THE HILLS OF EPHRAIM NAMED SHEBA BEN BICHRI < HAS RAISED HIS HAND AGAINST KING DAVID >…. Sheba is a man with a blemish, one who serves idols. (II Sam. 20:1:) NOW THERE HAPPENED TO BE THERE A MAN OF BELIAL WHOSE NAME IS SHEBA BEN BICHRI. She said to him (in vs. 19): I AM THE SHELUME (rt.: ShLM) OF THE FAITHFUL IN ISRAEL.⁴⁹Cf. the new JPSA translation here: I AM ONE OF THOSE WHO SEEK THE WELFARE OF THE FAITHFUL IN ISRAEL. I am the one who completed (rt.: ShLM) the number of Israel, as stated (in Numb. 26:46): AND THE NAME OF ASHER'S DAUGHTER WAS SERAH.⁵⁰According to Gen. 46:27, THE TOTAL OF JACOB’S HOUSE WHO CAME INTO EGYPT WAS SEVENTY PERSONS, but those named number only sixty-nine including Joseph, his two sons, and Serah. The extra person comes from counting Serah twice because of her long life. Numb. 26:46 shows that she was still alive at the time of the Exodus. Moreover, it was not too difficult to imagine that so old a woman had lived even longer into the reign of David and identify her with the wise woman of II Sam. 20:16. See the version of this tradition in PRK 11:13. Just stay in your place, and I will make peace (rt.: ShLM). Thus it is stated (in II Sam. 20:21): BEHOLD, HIS HEAD WILL BE THROWN TO YOU OVER THE WALL. And so she had confidence in herself that she would deliver his head to Joab. But see what she did (according to vs. 22)! THEN THE WOMAN CAME UNTO [ALL] THE PEOPLE IN HER WISDOM. What is the meaning of IN HER WISDOM? Simply that she said to them: Understand that Joab and all Israel are standing outside to kill us, our sons, and our daughters. They said to her: Why? She said to them: He would take a hundred people and go. They said to her: Let him take two hundred. She said to them: He only wants fifty people. They said to her: Let him take a hundred. She said to them: He only wants five: They said to her: Let him take ten. She said to them: He only wants one whose name is Sheba ben Bichri. When they heard that, they immediately went and cut off his head. Thus it is stated (in II Sam. 20:22, cont.): SO THEY CUT OFF THE HEAD OF SHEBA BEN BICHRI. Look at the wisdom of this woman! In the same way Abraham came in wisdom before the Holy One. He came < down > from fifty to forty, from forty to thirty, from thirty to twenty, and from twenty to ten. So also with this woman (according to II Sam. 20:22): THEN THE WOMAN CAME UNTO [ALL] THE PEOPLE IN HER WISDOM. Regarding her Solomon gave praise⁵¹Gk.: kalos. (in Eccl. 9:18): WISDOM IS BETTER THAN INSTRUMENTS OF WAR. The wisdom of Serah was better than the instruments of war that were in the hands of Joab. When Joab received the head of Sheba ben Bichri, he immediately went back without touching the city. Abraham said to the Holy One: Sovereign of the World, now if Joab, when he took the head of one person who was guilty, left the city alone, would you, who are merciful, destroy everyone? (Gen. 18:25:) FAR BE IT FROM YOU!

The horse and his rider (Exod. 15:1). Was there only one horse? (Of course not!) All the horses were considered by Him as one, as in the verse When thou goest forth to battle against thine enemy, and seest a horse and chariot (Deut. 20:1). All the horses were considered by Him as one in this instance as well. And his rider. Has it not already been stated that He took six hundred chariots (Exod. 14:7), and does not Scripture tell us Pharaoh’s chariots and his hosts (ibid. 15:4)? This indicates that when Israel performs the will of the Omnipotent One, all the nations are considered by Him as one horse and one chariot: The horse and his rider hath He thrown into the sea (ibid., v. 1). This verse informs us that the horse and the rider were joined together, and as Scripture tells us, they were cast (yarah) into the sea without separating. He hath thrown (ramah) into the sea and He Hath cast (yarah) into the sea imply that they were thrown into the depths of the sea. How can these two verses be reconciled? Thrown indicates that they were lifted up and then cast down. This indicates that they descended into the deep without separating.

When you go out to war and you see horse and chariot, a people more numerous than you (Deuteronomy 20:1): This is what is stated in the verse (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord." What is [the meaning of] "The horse is ready?" At the time that Israel left Egypt, what is written there? "And it was told to the king of Egypt that the people had fled" (Exodus 14:5). Immediately, "And he tied his chariot, and he took his people with him. And he took six hundred of his picked chariots" (Exodus 14:6-7). Pharaoh stood and dressed all of the horses - and even the common ones - with precious stones and pearls. "And Egypt gave chase to them, etc. all the chariot horses of Pharaoh, his horsemen, and his army" (Exodus 14:9). [This] teaches that not one of them fell ill and not one of them died, and not one of them got tired. Hence it is stated, "all the chariot horses of Pharaoh, etc." "As Pharaoh drew near, the Children of Israel raised their eyes" (Exodus 14:10). At that time, the Children of Israel began to cry out to the Holy One, blessed be He, as it is stated (Exodus 14:10) "and the Children of Israel cried out to the Lord." The Holy One, blessed be He, said, "O My dove, in the cranny of the rocks, hidden by the cliff" (Song of Songs 2:14). To what was Israel comparable at that time? To a dove that fled from in front of a hawk, and came to [hide] behind a rock, but a snake was within [that space already. If] it sought to exit, behold the hawk is at the opening. So [too] was Israel. The sea was increasingly storming against them, the enemy was giving chase behind them and the [wild] animals [were closing in] from the wilderness, and [so] they were surrounded on four sides. And from where [do we know] that there were animals from the wilderness? Since it is stated (Exodus 14:3), "the wilderness enclosed (sagar) them." And "enclosed" is only an expression [indicating] wild animals, as it is stated (Daniel 6:23), "My God sent His angel, who closed (sagar) the mouths of the lions." What did they do? They lifted their eyes to their Father in the heavens and yelled out, as it is stated, "As Pharaoh drew near, the Children of Israel raised their eyes, etc. and the Children of Israel cried out to the Lord." Hence it is written, "O My dove, in the cranny of the rocks."

Another explanation of the word va-yarek: This indicates that he thinned out (herikan) their numbers by saying to them: What man is there that is fearful and fainthearted? (Deut. 20:8). That is, whosoever is fearful because of his sins and weak (ve-rakh) of heart (fainthearted) on account of his evil deeds, let him return home, lest his heart melt away (ibid.). With this statement, he thinned out their ranks one by one until only Eliezer remained. Whence do we know this? We know it from the numeral value of the letters of Eliezer’s name. The alef is one, the lamed, thirty, the yod, ten, the ayin seventy, the zayin, seven, and the resh, two hundred, totaling three hundred and eighteen in all (and Scripture states that He led forth … three hundred and eighteen) (Gen. 14:14). And yet that is followed by the singular form he pursued, rather than the plural “they pursued” (implying only one).

O my dove, in the cranny of the rocks (Song of Songs 2:14): This is that which is stated in the verse (Psalms 18:3), "The Lord is my rock and my fortress." Rabbi Elazar ben Pedat said, "Israel said to Moshe, 'What have you done to us? Now they are coming and doing to us like what we did to them, as we have killed their first-born and taken their money. Is it not you that said to us, "Each woman shall borrow from her neighbor and the lodger in her house" (Exodus 3:23).' He said to them, 'You do not need [to do anything], but you should stand and be silent and the Holy One, blessed be He will [fight] your wars,' as it is stated (Exodus 14:14), 'The Lord will fight for you and you shall be quiet.' That is [the meaning of] 'and the Children of Israel yelled out' (Exodus 14.10)." Rabbi Yehoshua ben Levi said, "To what is this matter comparable? To the daughter of a king that was passing on a road, and brigands took her as a [captive]. She began to yell out to the king. The king said, 'This is what I desired.' So [too] with Israel. They were subjugated in Egypt [and] placed their eyes towards the Heavens, as it is stated (Exodus 2:23), 'and the Children of Israel groaned from the work and screamed.' [So] the Holy One, blessed be He, took them out and desired to hear their prayer [again]. But they did not pray. What did He do? He agitated Pharaoh and his army against them and they pursued them. As it is stated (Exodus 14:10), 'As Pharaoh drew close (hikriv).' As he drew the Children of Israel close to prayer. Immediately, 'and the Children of Israel cried out to the Lord.'" Hence it is written, "O my dove, in the cranny of the rocks, hidden by the cliff, let me see your appearance, let me hear your voice," that same voice that I heard in Egypt. Immediately the Holy One, blessed be He, said to Moshe (Exodus 14:16), "And you lift up your rod and hold out your arm over the sea and split it, so that the Children of Israel may come into the sea on dry ground." And the Holy One, blessed be He, made war with Pharaoh, destroyed [his army], trounced them in the sea and saved Israel. That is [the meaning of] that which is written (Psalms 140:8), "God, my Lord, the strength of my deliverance, You protected my head on the day of weapons (nashek)," [meaning] the day of the war at the sea. As it is stated (Psalms 78:9), "The Children of Ephraim, warriors (noshkei) lifting their bows." Everything that Pharaoh was doing, the Holy One, blessed be He would [also] do. Pharaoh came out like a warrior; and the Holy One, blessed be He, is like a warrior, as it is stated (Isaiah 42:13), "The Lord goes forth like a warrior, like a man of war He whips up His rage," as only upon Pharaoh did He first make known His strength. At the time of war, He is called a man, as it is stated (Exodus 26:3), "The Lord is a man of war, the Lord is His name." Pharaoh went forth dressed in tin-plated armor; and the Holy One, blessed be He, likewise, as it is stated (Habakuk 3:11), "as Your arrows fly in brightness, Your flashing spear in brilliance." Pharaoh went forth with catapult stones; and the Holy One, blessed be He, went forth with stones of elgavish and hail stones. Pharaoh rode on a horse; and the Holy One, blessed be He, upon a cherub, as it is stated (Psalms 18:11), "He rode on a cherub and flew." Upon what did Pharaoh ride? Upon a female mare, as it is stated (Song of Songs 1:9), "To a mare in Pharaoh’s chariots have I likened you, my darling." Another interpretation [of] "To a mare in Pharaoh's chariots": What is [the meaning of] "to a mare?" Rather the Holy One, blessed be He, saw that Pharaoh did not want to enter the sea. [So] what did the Holy One, blessed be He, do? He rode upon a light cloud and transformed it into a mare. And He stood [it] in front of the horses of the troops. And the horses ran after the mare, and the Holy One, blessed be He, descended into the sea with the horses [coming] after Him [to pursue the mare]. Hence, "to a mare," [meaning a] female. Another interpretation [of] "To a mare in Pharaoh's chariots": Pharaoh said to his troops, "What is the lightest (fastest) animal upon which to ride, so that I can go forth and chase the Children of Israel?" They said to him, "A mare, as there is nothing like it in the world." Therefore (due to her speed) the males were following her. And Pharaoh rode [speedily] like the gazelles. And the Holy One, blessed be He, also did this. The Holy One, blessed be He, said in front of the ministering angels, "Which among all of the creatures that serve in front of Me is light?" They said to Him, "Is it not revealed in front of You, that there is none among all of the creatures that serve in front of You that is as light as the cherub that comes out from under the wings of the cherubs." [So] the Holy One, blessed be He, rode upon the cherub and beat the horse of Pharaoh and all of his troops, as it is stated (Exodus 15:19), "For the horse of Pharaoh, with his chariots and horsemen, went into the sea." And it is [also] stated (Psalms 136:15), "And He shook Pharaoh and his army in the Reed Sea." Moshe said to them, "Is this not what I told you (Exodus 14:14), 'and you shall be quiet.' There is nothing for you to do except to stand silently, and the Holy One blessed be He, will [fight] your wars." Therefore he said to them, "When you enter the land and see many multitudes and horses and chariots, do not be afraid of them," as it is stated (Deuteronomy 20:1), "When you go out to war and you see horse and chariot, a people more numerous than you, do not be afraid of them, as the Lord, your God is with you." Hence (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord."

How do we know that the passages are to be on one roll of parchment? We can deduce this from the fact that it is written: And it shall be for a sign unto thee (Exod. 13:9)—for thee, and not (just) for others.²⁴Just as it appears on one container to other, so it should be one parchment for you. What is the size of the phylactery strip? R. Rami the son of Abba stated that R. Simeon the son of Lakish said: It is the size of the snapping finger. Which is the snapping finger? The middle finger. And its width is that of the thickness of barley corn. The law enjoins one to put the hand phylactery on first, and then pronounce the blessing: “Our God, who sanctifies us by His commandments and has commanded us to put on the phylacteries.” After that one dons the head phylactery while offering the blessing: “Our God, King of the Universe, who sanctifies us and has commanded us concerning the law of the phylacteries.” However, if he speaks in between the hand phylactery and the head phylactery, he is guilty of a transgression for which he must return home from the battlefront.²⁵As laid down in Deut. 20:8, according to the rabbis; one who has a transgression on his conscience should not remain on the battlefield of a war of conquest, aside from Joshua’s wars. This transgression is considered serious enough to fall in that category. But if he pauses while putting on the hand or head phylactery with the phrase “His great name” or to recite the Kedushah,²⁶A prayer in the ritual; “Holy, holy, holy is the Lord of Hosts.” he need not return from the battle. He must start over again, for each phylactery requires two blessings.²⁷One for itself and one for its companion phylactery. If recited together they support each other. However, if one should interrupt the blessings of the phylacteries in order to respond with the words “His great name” or the Kedushah, he has canceled the first blessing and must recite both of them again. Surely it is not necessary to state that if he discusses secular matters during that time, he is guilty of a serious transgression. When he takes off the phylacteries he must remove the head phylactery first and then the hand phylactery.

When you go out to war, etc. (Deuteronomy 20:1): What is written above the matter? "And the judges shall make a thorough investigation" (Deuteronomy 19:18). From when the judges execute judgement, you [can] go out to war and you will be victorious. And so did David state (Psalms 119:121), "I have done justice and righteousness; do not abandon me to those who would wrong me." And it is [also] written (Psalms 119:122), "Guarantee Your servant’s well-being; do not let the arrogant wrong me." So too is the Holy One, blessed be He, only brought up in the world through judgement, as it is stated (Isaiah 5:16), "And the Lord of hosts is exalted by justice." Rabban Shimon ben Gamliel says (Avot 1:18), "On three things the world stands: On justice, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'" Rabbi Yehoshua ben Levi said, "And all of [these things] are dependent upon judgement, as through judgement is peace and truth established." Therefore when Israel is executing judgement, the Holy One, blessed be He, brings down their enemies in front of them, as it is stated (Psalms 81:14-15), "If only My people listens to Me, etc. Quickly I would subdue their enemies, etc." And what are the ways of the Holy One, blessed be He? Righteousness and justice, as it is stated (Genesis 18:19), "and they shall keep the way of the Lord by doing righteousness and justice." Therefore, it is written in the section of judges (Deuteronomy 16:18), "and they shall judge the people with righteous justice"; and afterwards, "When you go to war against your enemies." What is [the meaning of] "against your enemies?" The Holy One, blessed be He, said, "Go forth against them like enemies: In the way that they do not have mercy upon you, so [too], do not have mercy upon them. See what they say: 'Let us wipe them out as a nation; Israel’s name will be mentioned no more.' [It is] that same name that I say (Psalms 106:48), 'Blessed is the Lord (the Name), the Lord of Israel.' Therefore go forth against them like enemies." Israel said, "Master of the world, until when will they stand against us," as it is stated (Psalms 86:14), "O God, arrogant men have risen against me; a band of ruthless men seek my life." He said [back] to them, "Not only against you have they risen, but also against Me, as it is stated (Psalms 2:2), 'Kings of the earth take their stand, and regents intrigue together against the Lord and against His anointed.' Rather see how they are enemies." Therefore, it is written, "When you go out to war against your enemies."

(Exodus, Ibid.) "All the inhabitants of Canaan melted ('namogu')": When the inhabitants of Canaan heard that the Holy One Blessed be He had said to Moses (Devarim 20:16-17) "But from the cities of these people … you shall utterly destroy them," they said: These and those (Edom and Moav) feared only for their money and their property, but they are coming against us to destroy us and to inherit our land — whereupon "namogu", "namogu" signifying melting, as in (Ezekiel 21:12) "and every heart will melt", and (Psalms 75:4) "The earth and all its inhabitants will melt" ("namogim"), and (Ezekiel 21:12) "In order to melt ("lamug") the heart."

And you see horse and chariot (Deuteronomy 20:1): And it is stated (Exodus 15:19), "For when the horse of Pharaoh." And why did it not state, "horses and riders?" Rather [it is] because in front of the Holy One, blessed be He, they are only considered like one horse. "A people more numerous than you." The Holy One, blessed be He, said, "They are numerous in front of you. But in front of Me, they are only only considered like one man." And from where [do we know this]? As so did the Holy One, blessed be He, say to Gidon (Judges 6:16), "and you shall smite Midian like one man." And from where [do we know] that they are numerous? As it is stated (Isaiah 17:12), "Ah, the roar of many peoples that roar as roars the sea." And for each one of you, a hundred [to] five, but you are victorious, as it is stated (Leviticus 26:8), "And five of you shall give chase to a hundred." Therefore it is written, "a people more numerous than you." "Do not be afraid of them." Your forefathers were not afraid of them and they were victorious. What is written about our father, Avraham? "At night, he and his servants deployed against them and defeated them" (Genesis 14:16). And he was not afraid of them, as I told him (Genesis 15:1), "Fear not, Avram, I am a shield to you; your reward shall be very great." And I made him a shield, as it is stated, "I am a shield to you." And in the same way that I did [this] for him, so [too] will I do it for you. As it is stated (Isaiah 14:24), "As I have designed, so shall it happen; what I have planned, that shall come to pass." What is [the meaning of] "As I have designed?" As I have done for Avraham, so shall I do for you.

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

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

Another interpretation (of Gen. 14:14): HE ARMED HIS TRAINED MEN. HE ARMED (yareq) means nothing but that he made them turn pale (horiq) with words, just as it is written in the Law (in Deut. 20:8): WHO IS THE ONE WHO IS AFRAID (yare) AND FAINT (rakh) OF HEART. Abraham did this: He said to them: We are going off to war. Let anyone who has transgressions on his hand and is afraid because of his actions not go off with us. When they heard that, anyone who knew in his heart that he had sinned was afraid and did not go off. So they went back, and no one was left with him (Abraham) but Eliezer alone.⁷⁴Gen. R. 44:9; Numb. R. 18:21; PRE 27; M. Pss. 110:4. In that hour the Holy One said: All have forsaken you, and no one is left except Eliezer alone. By your life I am putting within him the power of three hundred and eighteen.⁷⁵Cf. Targum Pseudo-Jonathan to Gen. 14:14. Thus it is stated (in Gen. 14:14) AND HE ARMED HIS TRAINED MEN, THE ONES BORN IN HIS HOUSE, THREE HUNDRED AND EIGHTEEN < OF THEM >. Where is it shown? The numerical value of Eliezer by gematria is three hundred and eighteen.

(Exodus 22:17) "A witch you shall not allow to live": Both a man and a woman. R. Yishmael says: It is written here "You shall not allow to live," and elsewhere (Devarim 20:16) "You shall not allow to live. Just as there, (the death is) by the sword, so, here, by the sword. R. Akiva says: It is written here "You shall not allow to live," and elsewhere (Exodus 19:13) "Whether beast or man it shall not live." Just as there (the death is) by stoning, so, here, by stoning. R. Yishmael rejoined: I derive "You shall not allow to live" from "You shall not allow to live," and you answer me from "You shall not allow to live" to "it shall not live!" R. Yossi Haglili says: It is written here "A witch you shall not allow to live," and (Ibid. 18) "Whoever lives with a beast shall be put to death." They are juxtaposed to teach that just as the second (is killed) by stoning, so, the first. R. Yehudah says: It is written (Leviticus 20:27) "And a man or a woman, if there be in them an ov or a yidoni" (shall be stoned). Now "ov" and "yidoni" are types of witchcraft. Why were they singled out for special mention? To teach that just as these are (killed) by stoning, so all (types of) witches are (killed) by stoning. We have heard the punishment. Whence do we derive the exhortation? From (Devarim 18:10) "There shall not be found among you one who passes his son or daughter through fire, a diviner, a soothsayer an enchanter or a witch."

And when you approach the battle, the priest shall come forward and address the people (Deuteronomy 20:2): And so [too] does it state (Deuteronomy 21:5) "The priests, the Sons of Levi, shall come forward." And [regarding] anyone who serves the king, when the king makes a decree, he carries out his decree. And the Levites serve the Holy One, blessed be He, and carry out His decrees. "Be strong and resolute, be not in fear or in dread in front of them" (Deuteronomy 31:6). And why? "For the Lord your God Himself marches with you; He will not fail you or forsake you." He does not leave you, and He goes forth in front of you and makes war. And so Deborah says to Barak, "Rise, this is the day on which the Lord will deliver Sisera into your hands; is not the Lord going forth before you" (Judges 4:14). But Barak said to her (Judges 4:8), "If you go with me, I shall go." [So] she said to him, "Do you need me, 'is not the Lord going forth before you?'" [In the case of] a king of flesh and blood, his servants and his troops go forth to war and he is behind them. But the Holy One, blessed be He, is not like this, but rather He is first. And so is it written with David (II Samuel 5:23-24), "Do not go up, etc. but confront them at the baca trees. And when you hear the sound of marching in the tops of the baca trees, then go into action." As they are full of thorns. And why did the Holy One, blessed be He, reveal himself from the tops of the baca trees? Because Israel was in distress. Rabbi Berakhia said, "This is that which is stated, 'I am with him in distress'" (Psalms 91:15). "For the Lord will be going in front of you to attack within the Philistine camp." Hence, "For the Lord your God Himself marches with you." And in the world to come, "Then the Lord will come forth and make war on those nations as He is wont to make war on a day of battle" (Zechariah 14:3). So did Rabbi Tanchuma bar Abba expound.

... Said R’ Acha: In the hour that the Holy One came to create the human, He ruled [together] with the ministering angels. He said to them: “Let us make a human [in our image]”. They said to him: This one, what good is he? He said: His wisdom is greater than yours. He (God) brought before them beast and animal and bird. He said to them: This one, what is his name? and they didn’t know. He made them pass before Adam. He said to him: This one, what is his name? [Adam] said: This is ox/shor, and this is donkey/chamor and this is horse/sus and this is camel/gamal. And you, [He said], what is your name? [Adam] said to him: I? It would be right/yafeh to be called Adam, since I was created from the ground/adamah. And I, [God said], what is my name? He said to him: It would be right for you to be called my Lord /Adonai, since you are lord/adon to all the creatures.

[(Numb. 20:29:) “Then all the congregation saw that Aaron had died.”] What is written after this (in Numb. 21:1)? “When the Canaanite king of Arad, who dwelt in the Negeb, heard [that Israel had come….].” And who was this king of Arad? This [was Amalek, since it is stated (in Numb. 13:29), “Amalek dwells in the land of the Negeb.” Now he dwelt in the gap (in the border), and when he heard that Aaron was dead and that the clouds of glory had departed, he immediately engaged them in battle. (Numb. 21:1, cont.:) “By way of Atharim (a place name interpreted as coming from twr),”¹²⁰The actual root is ’TR. [meaning] the great scout (rt.: twr) that had scouted (rt.: twr) the way for them. It is so stated (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them three days' journey to seek (rt.: twr) out a resting place for them.” (Numb. 21:1, cont.:) “He fought against Israel.” That was Amalek. [So] why did [Scripture] call him a Canaanite? Because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5), “Do not engage them in battle [...].” When Amalek came and engaged in battle with them a second time, the Holy One, blessed be He, said to them, “This [nation] is not forbidden like the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17), ‘Rather you shall utterly destroy them, the Hittites, the Amorites, the Canaanites, […].’” For that reason he was called a Canaanite; and from time immemorial Amalek has been a strap for the punishment of Israel. You find that when they said (in Exod. 17:7), “Is the Lord amongst us or not,” immediately (in Exod. 17:8), “And Amalek came.” And here (in Numb. 20:29:) “Then all the congregation saw that Aaron had died,” [is followed by (Numb 21:1),] “When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim, he engaged Israel in battle and took some of them captive.” [And also (in Numb. 14:4),] “And they said – one man to his brother – let us appoint a head and return to Egypt,” [is followed by (Numb. 14:45),] “And the Amalekites and the Canaanites... came down and dealt them a shattering blow at Hormah.” You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages [of their journey]. Thus it is stated (in Deut. 10:6), “Then from the wells of Bene-Jaakan the Children of Israel journeyed to Moserah; there Aaron died.” Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) “and Aaron died there on Mount Hor?”¹²¹yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22. And [so] the verses are evidence of seven stages backwards (from Mount Hor to Moserah) to teach you that [Israel] had retreated.

Another matter, “wisdom is better” – this is the wisdom of Seraḥ bat Asher, “than instruments of battle” – than the instruments of battle of Yoav, as it is stated: “A wise woman called from the city…[say to Yoav: Come close to here]” (II Samuel 20:16) – from here [it is derived] that he was far away. “He approached her, and she said to him” (II Samuel 20:17): You are not Yoav,¹¹⁵Yoav has the connotation of father [av]. you shorten,¹¹⁶You shorten the lives of the people. you do not correspond to your name. You are not a Torah personality and David is not a Torah personality. Is it not written in the Torah: “When you approach a city to wage war against it, you shall call to it for peace” (Deuteronomy 20:10)? Perhaps for war?¹¹⁷Perhaps one might think that the army initiates battle immediately; the aforementioned verse therefore teaches otherwise. [This is] as is written: “She spoke, saying: They should have spoken initially…and the matter would have ended [hetamu]” (II Samuel 20:18). She said to him: ‘Is that all, have the words of the Torah ended [tamu], not to be fulfilled?’ He said to her: ‘Who are you?’ She said to him: ‘Who am I? “I am the loyal [shelumei] faithful of Israel” (II Samuel 20:19), it is I who completed [hishlamti] the tally of Israel in Egypt;¹¹⁸The Torah lists sixty-nine descendants of Jacob who descended to Egypt, and then states that the total number of his descendants who went to Egypt was seventy (see Genesis 46:8–27) The midrash (Bereshit Rabba 94:9) asserts that the seventieth individual was Seraḥ bat Asher. it is I who completed loyalty to Joseph and loyalty to Moses.¹¹⁹She revealed to Moses where Joseph was buried so he could take his bones and bury them in the Land of Israel. “And you are seeking to destroy a metropolitan city [ir ve’em] in Israel” (II Samuel 20:19); ir, this is Avel Beit Maakha,¹²⁰This was the name of the city that Yoav had besieged (see II Samuel 20:15). and me, who is a mother [em] in Israel.’
Immediately, “Yoav answered and said: Far be it from me…” (II Samuel 20:20) – far be it from Yoav, far be it from David, far be it from his kingdom. “The matter is not so. Rather a man from Mount Ephraim, his name is Sheva ben Bikhri, has raised his hand against the king, against David” (II Samuel 20:21). If [he already said] “against the king,” why [did he also say] “against David”; if “against David,” why “against the king”? Rabbi Azarya and Rabbi Yonatan ben Rabbi Ḥagai said in the name of Rabbi Yitzḥak bar Maryon: This is to teach you that anyone who is impudent toward Torah scholars and a spiritual leader of the generation, it is as though he is impudent toward a king; all the more so, David, who was a king, a scholar, and a spiritual leader of the generation. Rabbi Yudan said: Anyone who is impudent toward the king it is as though he is impudent toward the Divine Presence, as it is written: “He raised his hand against the king, against David.” “Against the king” – that is the King of kings, the Holy One blessed be He, and then “against David” – this is David king of Israel.
[Yoav continued] “Turn him, alone, over, and I will go…[the woman said to Yoav: Behold, his head will be thrown to you over the wall]” (II Samuel 20:21). He said to her: ‘How do you know?’ She said to him: ‘Anyone who is impudent to the kingdom of the house of David incurs liability from above.’ Immediately, “the woman came to the people in her wisdom” (II Samuel 20:22). She said to them: ‘Will you not obey Yoav, will you not obey David? What nation has stood against them? What kingdom has stood against them?’ They said to her: ‘What does he demand?’ She said to them: ‘One thousand men.’ They said to her: ‘Each and every person will give in accordance with what he has.’¹²¹Each household will turn over a proportion of its members. She said to them: ‘I will go and appease him, perhaps he will [accept] fewer.’ She feigned going and returning. She said to them: ‘He demands five hundred men.’ They said to her: ‘Each and every person will give in accordance with what he has.’ She said to them: ‘I will go and appeal to him, perhaps he will [accept] fewer.’ She pretended as though she were going and returning. She said to them: ‘He demands one man, and he is a non-resident [of our city].’ They said to her: ‘If he was the best man in the city we would submit him to [Yoav].’ She said to them: ‘His name is Sheva ben Bikhri.’ Immediately, they took the head of Sheva ben Bikhri and cast it over the wall. “And one sinner destroys much good” – this is Sheva ben Bikhri.

You shall offer it terms of peace (Deuteronomy 20:10): Rabbi Levi said, "Moshe did three things and the Holy One, blessed be He, agreed with him. And these are them: It is written (Exodus 34:7), 'visits the iniquity of the fathers upon children.' But Moshe said (Deuteronomy 24:10), 'Fathers will not be put to death for children [and children will not be put to death for fathers].' And from where [do we know] that the Holy One, blessed be He, agreed with him? As it is stated (II Kings 14:6), 'But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Torah of Moshe, [...] "Parents shall not be put to death for children, etc."' And the second was when he broke the tablets. And [the third] was in the days of Sichon and Og. The Holy One, blessed be He, said, 'Go and fight with him, block his acqueduct.' But Moshe did not do so, as it is stated (Deuteronomy 2:26), 'And I sent messengers.' The Holy One, blessed be He, said, 'By your life, you have done as is fitting, as I agree with you.'" Therefore Moshe warns Israel and says to them (Deuteronomy 20:10), "When you approach a town to attack it, you shall offer it terms of peace." "You shall offer it terms of (for) peace (leshalom)." In peace (beshalom) is not written here, so that they would go forth with peace and return in peace. As Avner and Avshalom about whom it is written, "in peace," did not return. But Moshe to whom Yitro said, "for peace," went and returned. Another interpretation [of] "You shall offer it terms of peace": It is speaking about the days of the king messiah, who opens to them with peace, as it is stated (Zechariah 9:10), "He shall speak peace to the nations, and his rule shall extend from sea to sea." "If it responds peaceably" (Deuteronomy 20:11); if they bind themselves, as it is stated (Isaiah 2:4), "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not take up sword against nation; they shall never again learn war." "All the people present there shall be as tribute and serve you"(Deuteronomy 20:11); that they should bring you tribute. As it is stated (Psalms 68:32), "Tribute-bearers (chasmanim) shall come from Egypt," as they shall hurry (chasim) and bring their gifts; "Cush shall hasten (tarits) its gifts to God," as they shall run (ratsim) and bring their gifts. "But if it shall not make peace with you" (Deuteronomy 20:12). [If] a strange spirit enters into them and they rebel against the king messiah, he kills them immediately; as it is stated (Isaiah 11:4), "he shall strike down a land with the rod of his mouth, and slay the wicked with the breath of his lips." And he shall only leave Israel, as it is stated (Deuteronomy 32:12), "The Lord guided him alone, and there is no alien god with him."

You shall offer it terms of peace (Deuteronomy 20:10): Rabbi Levi said, "Moshe did three things and the Holy One, blessed be He, agreed with him. And these are them: It is written (Exodus 34:7), 'visits the iniquity of the fathers upon children.' But Moshe said (Deuteronomy 24:10), 'Fathers will not be put to death for children [and children will not be put to death for fathers].' And from where [do we know] that the Holy One, blessed be He, agreed with him? As it is stated (II Kings 14:6), 'But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Torah of Moshe, [...] "Parents shall not be put to death for children, etc."' And the second was when he broke the tablets. And [the third] was in the days of Sichon and Og. The Holy One, blessed be He, said, 'Go and fight with him, block his acqueduct.' But Moshe did not do so, as it is stated (Deuteronomy 2:26), 'And I sent messengers.' The Holy One, blessed be He, said, 'By your life, you have done as is fitting, as I agree with you.'" Therefore Moshe warns Israel and says to them (Deuteronomy 20:10), "When you approach a town to attack it, you shall offer it terms of peace." "You shall offer it terms of (for) peace (leshalom)." In peace (beshalom) is not written here, so that they would go forth with peace and return in peace. As Avner and Avshalom about whom it is written, "in peace," did not return. But Moshe to whom Yitro said, "for peace," went and returned. Another interpretation [of] "You shall offer it terms of peace": It is speaking about the days of the king messiah, who opens to them with peace, as it is stated (Zechariah 9:10), "He shall speak peace to the nations, and his rule shall extend from sea to sea." "If it responds peaceably" (Deuteronomy 20:11); if they bind themselves, as it is stated (Isaiah 2:4), "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not take up sword against nation; they shall never again learn war." "All the people present there shall be as tribute and serve you"(Deuteronomy 20:11); that they should bring you tribute. As it is stated (Psalms 68:32), "Tribute-bearers (chasmanim) shall come from Egypt," as they shall hurry (chasim) and bring their gifts; "Cush shall hasten (tarits) its gifts to God," as they shall run (ratsim) and bring their gifts. "But if it shall not make peace with you" (Deuteronomy 20:12). [If] a strange spirit enters into them and they rebel against the king messiah, he kills them immediately; as it is stated (Isaiah 11:4), "he shall strike down a land with the rod of his mouth, and slay the wicked with the breath of his lips." And he shall only leave Israel, as it is stated (Deuteronomy 32:12), "The Lord guided him alone, and there is no alien god with him."

You shall offer it terms of peace (Deuteronomy 20:10): Rabbi Levi said, "Moshe did three things and the Holy One, blessed be He, agreed with him. And these are them: It is written (Exodus 34:7), 'visits the iniquity of the fathers upon children.' But Moshe said (Deuteronomy 24:10), 'Fathers will not be put to death for children [and children will not be put to death for fathers].' And from where [do we know] that the Holy One, blessed be He, agreed with him? As it is stated (II Kings 14:6), 'But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Torah of Moshe, [...] "Parents shall not be put to death for children, etc."' And the second was when he broke the tablets. And [the third] was in the days of Sichon and Og. The Holy One, blessed be He, said, 'Go and fight with him, block his acqueduct.' But Moshe did not do so, as it is stated (Deuteronomy 2:26), 'And I sent messengers.' The Holy One, blessed be He, said, 'By your life, you have done as is fitting, as I agree with you.'" Therefore Moshe warns Israel and says to them (Deuteronomy 20:10), "When you approach a town to attack it, you shall offer it terms of peace." "You shall offer it terms of (for) peace (leshalom)." In peace (beshalom) is not written here, so that they would go forth with peace and return in peace. As Avner and Avshalom about whom it is written, "in peace," did not return. But Moshe to whom Yitro said, "for peace," went and returned. Another interpretation [of] "You shall offer it terms of peace": It is speaking about the days of the king messiah, who opens to them with peace, as it is stated (Zechariah 9:10), "He shall speak peace to the nations, and his rule shall extend from sea to sea." "If it responds peaceably" (Deuteronomy 20:11); if they bind themselves, as it is stated (Isaiah 2:4), "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not take up sword against nation; they shall never again learn war." "All the people present there shall be as tribute and serve you"(Deuteronomy 20:11); that they should bring you tribute. As it is stated (Psalms 68:32), "Tribute-bearers (chasmanim) shall come from Egypt," as they shall hurry (chasim) and bring their gifts; "Cush shall hasten (tarits) its gifts to God," as they shall run (ratsim) and bring their gifts. "But if it shall not make peace with you" (Deuteronomy 20:12). [If] a strange spirit enters into them and they rebel against the king messiah, he kills them immediately; as it is stated (Isaiah 11:4), "he shall strike down a land with the rod of his mouth, and slay the wicked with the breath of his lips." And he shall only leave Israel, as it is stated (Deuteronomy 32:12), "The Lord guided him alone, and there is no alien god with him."

20 (Numb. 20:29) “Then all the congregation saw that Aaron had died”: When Moses and Elazar came down [from the mountain], the whole congregation assembled themselves against them and said, “Where is Aaron?” They said to them, “He is dead.” They said to them, “How could the angel of death hurt him, a man who has halted the angel of death and held him back?” It is so stated (in Numb. 17:13), “So he (i.e., Aaron) stood between the dead and the living, and the plague was halted.” They said to them, “If you bring him [back], well and good; but if not, we will stone you [to death].” At that time Moses rose in prayer. He said, “Master of the world, bring us out from [this] suspicion.” Immediately the Holy One, blessed be He, opened the [burial] cave and showed him to [the congregation] for them. It is so stated (in Numb. 20:29), “Then all the congregation saw that Aaron had died.” What is written after this (in Numb. 21:1)? “When the Canaanite king of Arad, [who dwelt in the Negeb], heard.” You find that once Aaron died, the clouds of glory withdrew, and they appeared like an unkempt woman. And who was this king of Arad? This [was Amalek, since it is stated (in Numb. 13:29), “Amalek dwells in the land of the Negeb […].” Now he dwelt in the gap (in the border), and when he heard that Aaron was dead and that the clouds of glory had departed, he immediately engaged them in battle. (Numb. 21:1, cont.) “By way of Atharim (a place name interpreted as coming from twr),”⁷⁰The actual root is ’TR. [meaning] the great scout (rt.: twr) that had scouted (rt.: twr) the way for them. It is so stated (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them [three days' journey to seek (rt.: twr) out a resting place for them].” (Numb. 21:1, cont.) “He fought against Israel”: If that was Amalek, why did [Scripture] call him a Canaanite? Because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5), “Do not engage them in battle [...].” When Amalek came and engaged in battle with them a second time, the Holy One, blessed be He, said to them, “This [nation] is not forbidden like the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17), ‘Rather you shall utterly destroy them, [the Hittites, the Amorites, the Canaanites].’” For that reason he was called a Canaanite. From time immemorial Amalek has been a strap for the punishment of Israel. You find that when they said (in Exod. 17:7), “Is the Lord amongst us or not,” immediately (in Exod. 17:8), “And Amalek came.” [And also (in Numb. 14:4),] “And they said – one man to his brother – let us appoint a head and return to Egypt,” [is followed by (Numb. 14:45),] “And the Amalekites and the Canaanites [...] came down [and dealt them a shattering blow at Hormah].” And here (in Numb. 20:29,) “Then all the congregation saw that Aaron had died,” [is followed by (Numb 21:1),] “When the Canaanite, king of Arad heard.” You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages [of their journey]. Thus it is stated (in Deut. 10:6), “Then from the wells of Bene-Jaakan the Children of Israel journeyed to Moserah; there Aaron died.” Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) “and Aaron died there on Mount Hor?”⁷¹yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22. And [so] the verses are evidence of seven stages backwards (from Mount Hor to Moserah) to teach you that [Israel] had retreated.

"And God sent against the nation the burning snakes" (Bamidbar 21:1). Why did he punish [lit. collect from] them with snakes? Since the snake was the first to speak slander and was cursed for it, and they did not learn from it, the Holy One Blessed Be He said: The snake should come, which was the first to speak slander, and punish the speakers of slander, as it says (Ecclesiastes 10:8): "And one who breaks a fence, a snake will bit him." Another explanation: Why were they punished by snakes? The snake, even if it partakes of all the delectable foods of the world, they turn into dust in its mouth, as it says (Isaiah 65:25): "And a snake, dust is its bread" - but these [the Jews] eat man, which turns into many flavors, as it says (Psalms 106:15): "And He gave to them what they asked", and it says (Devarim 20:7): "For these forty years Hashem your God has been with you; you have not lacked anything" - the snake, which eats many things and taste one taste, should come punish these who eat one thing and taste many tastes.

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

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

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

CAIN AND ABEL
"BUT of the fruit of the tree which is in the midst of the garden" (Gen. 3:3). It was taught in a Baraitha, Rabbi Ẓe'era said: "Of the fruit of the tree"—here "tree" only means man, who is compared to the tree, as it is said, "For man is the tree of the field" (Deut. 20:19). "Which is in the midst of the garden"—"in the midst of the garden" is here merely an euphemism. "Which is in the midst of the garden"—for "garden" means here merely woman, who is compared to a garden, as it is said, "A garden shut up is my sister, a bride" (Cant. 4:12). Just as with this garden whatever is sown therein, it produces and brings forth, so (with) this woman, what seed she receives, she conceives and bears through sexual intercourse.

5 (Numb. 25:17) “Harass the Midianites”: Even though I have written (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit.” You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards and cut away half of their garments at the buttocks, and sent them off.” And he came to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him [both front and rear].” What caused this to David? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare.” Hence it is written (Numb. 25:17), “Harass the Midianites.”

Rabbi Zadok said: A great hatred entered Cain's heart against his brother Abel, because his offering had been accepted. Not only (on this account), but also because Abel's twin-sister was the most beautiful of women, and he desired her in his heart. Moreover he said: I will slay Abel my brother, and I will take his twin-sister from him, as it is said, "And it came to pass when they were in the field" (Gen. 4:8). "In the field" means woman, who is compared to a field.

6 Another interpretation (of Numb. 25:17) “Harass the Midianites”: Since I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,” in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through whom we may inquire of the Lord […]?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him, but rather only Jehoshaphat acknowledged Him. (Vs. 12) “Then Jehoshaphat said, ‘The word of the Lord is with him’; so the king of Israel, Jehoshaphat, [and the king of Edom] went down unto him”: Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.⁸Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother,” as he never asked him [anything] all of his days. He began to implore him, (as in ibid., cont.) “And the king of Israel said to him […].” (Vss. 14-17) “Elisha said, ‘As the Lord of hosts lives […]. Now then get me a musician […].” He gave them the water that they needed. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He, said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”

6 (Numb. 34:2) “This is the land that shall fall to you as your portion”: And does the land fall? But is it not written (in Eccl. 1:4), “but the land stands forever?” It is simply that when the spies came and put out slander on the land, Moses got angry. [Then] all of Israel said, “Moses, our teacher, if these spies were two [or] three, it would be correct for us to trust [them], as stated (Deut. 17:6), ‘By the testimony of two or three witnesses.’ And behold, they are ten, (as in Deut. 1:28), ‘To where shall we go up; our kinsmen have taken the heart out of us, saying, “We saw there a people stronger and taller than we.”’” As it were, [they were complaining that] the Master of the house is not able to remove his vessels (the inhabitants) from there. What did the Holy One, blessed be He, do? He took the ministering angel of the land and bound him and put him down in front of them, as stated (Deut. 1:21), “See the Lord, your God, has placed in front of you....” And was [the land] in front of them? It is simply that He put down its ministering angel. And He said to them (in Deut. 1:21, cont.), “Go up and possess..., do not fear and do not tremble,” not from the Nephilim and not from the numerous people. (Ezek. 45:1) “When you allot the land as an inheritance....”: This text is related (to Ps. 16:6), “Portions of land fell to me in pleasantness, even a beautiful inheritance for me.” “Portions of land fell to me”: These are the twelve tribes, since the land was divided to the twelve tribes, as stated (in Ezek. 47:13), “Thus said the Lord God, ‘These shall be the boundaries of the land that you shall allot to the twelve tribes of Israel.’” “In pleasantness,” in the merit of the Torah, about which it is stated (in Prov. 22:18), “As it is pleasant that you should store them in your belly [...].” There is a man who is handsome but his clothing is ugly, and one who is ugly but his clothing handsome. But [regarding] Israel, they adorn the land and the Land adorns them. Hence it is stated (in Ps. 16:6), “Even a beautiful inheritance for me.” And so too is it stated (in Job 29:14), “I clothed myself in righteousness and it clothed me.” It is written (in Josh. 7:19), “Then Joshua said unto Achan, ‘My son, please give glory to the Lord God of Israel [and make a confession to Him; please tell me what you have done, do not hide it from me.]’” Achan said to him, “Am I to die because of this thing that you are saying?” When Achan saw [the situation], he said in his heart, “Now I shall be entrapped by the lot. Then I shall be found untrue (rt.: 'mn) and deemed a liar before Joshua.” At that moment Achan said to Joshua, “Why are you casting lots between me and my house? Let me cast lots between you and Phinehas! If the lot does not come up for both of you, I also shall believe (rt.: 'mn) [in it].” At that moment (according to Josh. 7:19) Joshua said to Achan, “My son, please give glory to the Lord God of Israel and make a confession to Him. Please tell me what you have done.” Achan said to him, “You also tell me what you have done.” Immediately discord broke out in Israel, so that [Achan's] tribe of Judah arose in strife and killed one group in Israel after another. When Achan saw this, he said in his heart, “If anyone saves a single life in Israel, it is as though he had saved the entire world; yet in my case, it has been through me that several people in Israel have been killed. I am a sinner and one who causes [others] to sin. It is better [for me] to confess my transgression before the Holy One, blessed be He, and before Joshua, so that no calamity come about through me.” What did Achan do? He arose and made his voice heard, so that the whole congregation turned to him. He said to Joshua (in vs. 20), “’(Truly) I am the one who sinned before the Lord God of Israel; thus and so (literally, like this and like this) is what I have done.’ So it was not this alone, but I have already misappropriated other [things].”⁶See Gen. R. 85:14, according to which Achan had acted dishonestly in the person of his great grandfather, Zerah, the son of Judah by Tamar. Joshua said to him, “Indeed I also knew that you were responsible for the situation; (Josh. 7:19,) ‘please tell me what you have done. Do not hide it from me.’” (Vs. 21) “I saw among the spoils”: [He said,] “I have seen what is written in the Torah (in Deut. 20:14), ‘you may eat the spoils of your enemies.’” (Josh. 7:21, cont.) “A fine shinar mantle”: [He continued,] “Now do not say that I am poor and in need, for there is no one in the tribe [of Judah] wealthier than I. Immediately (there follows vs. 22), “Then Joshua sent messengers, and they ran to the tent and behold buried in his tent was the silver […].” For what reason did Joshua send them? So that the tribe of Judah would not steal them (i.e., the stolen articles) and continue in the discord. Joshua therefore sent quickly, and (according to vs. 23) “they brought them unto Joshua and unto all the Children of Israel; and they spread them out before the Lord.” What is the significance of “and they spread them out?” Joshua said in front of the Holy One, blessed be He, “Master of the world, is it because of these that You have been angry with Your children? Here they are set before you.” Immediately [we read] (in vs. 24), “Then Joshua took Achan ben Zerah, the silver, the mantle, and the wedge of gold, together with his sons and his daughters,” [the latter] in order to teach them a lesson; “his ox, his ass, […] and his tent,” for burning. (Vs. 24, cont.) “And all Israel [Joshua took] with him,” to see his punishment so that they would not become accustomed to acting in this way. (Vs. 24, cont.) “And they brought them up to the Valley of Achor (akhor; rt.: 'kr).” (Vs. 25) “Then Joshua said, ‘Just as you have afflicted (rt.: 'kr) us, [may the Lord afflict (rt.: 'kr) you] this day:’”⁷Without the bracketed words, the verse would read: HOW YOU HAVE AFFLICTED US THIS DAY! This day [only] is he to be afflicted ('akhur; rt.: 'kr), but he will have a share in the world to come. (Vs. 25, cont.) “Then all Israel pelted him with stones,” him alone; “and they burned them with fire”: The text is speaking of his wealth, for so it had been told [Joshua] by the Almighty (in vs. 15), “And it shall come to pass that the one who has been seized with what has been proscribed shall be burned with fire....” If so, what do we learn from the verse (vs. 15, cont.), “him, and all that he has?” [This passage] is only to teach you that Achan had confessed that he had stolen them on the Sabbath, when he took them out of Jericho and buried them in the midst of his tent. Thus he was stoned for profaning the Sabbath and burned because he had transgressed the ban. And where is it shown? You find that the Holy One, blessed be He, said so to Joshua (in Josh. 6:2–4), “See, I have given Jericho into your hands, along with its king and the mighty warriors. So you shall go around the city with all the men of war to encompass the city one time, thus shall you do for six days. [… but on the seventh day you shall go around the city seven times].” [This passage serves] to teach you that Jericho was conquered on the Sabbath. Now Joshua did this thing on his own, and the Holy One, blessed be He, gave his consent. Joshua said (to himself), “The Sabbath is holy, as stated (in Exod. 31:14), ‘You shall keep the Sabbath, because it is holy for you.’ And whatever we conquer shall be holy.” It is so stated (in Josh. 6:19), “But all the silver and gold, and the vessels of bronze and iron, are holy to the Lord.” And where is it shown that he received consent? Where it is stated (in Josh. 6:17), “The city and everything in it are to be proscribed for the Lord.” At that time (according to Josh. 7:26) “the Lord turned from His burning anger.” Concerning [this matter], it is stated (in Prov. 16:14), “The king's anger is like messengers of death, and whoever is wise will appease it.” This refers to Joshua, who caused the burning anger of the Lord to turn away from Israel.

[(Gen. 21:1:) THEN THE LORD VISITED SARAH.] This text is related (to Ezek. 17:24): THEN ALL THE TREES OF THE FIELD SHALL KNOW THAT I THE LORD….¹²⁶Gen. R. 53:1. Who are these TREES OF THE FIELD? R. Jacob bar Aha said: These are the children of Adam, as stated (in Deut. 20:19): FOR THE TREE OF THE FIELD IS HUMANITY. (Ezek. 17:24, cont.:) HAVE BROUGHT DOWN THE LOFTY TREE. This is Nebuchadnezzar. (Ibid., cont.:) HAVE EXALTED THE LOWLY TREE. This refers to Hananiah, Mishael, and Azariah, who were thrown into the fiery furnace. (Ibid., cont.:) HAVE DRIED UP THE GREEN TREE. This is Belshazzar. (Ibid., cont.:) HAVE MADE THE WITHERED TREE BUD. This is Daniel.

The voices of five (objects of creation) go from one end of the world to the other, and their voices are inaudible. When people cut down the wood of the tree which yields fruit, its cry goes from one end of the world to the other, and the voice is inaudible. When the serpent sloughs off its skin, its cry goes from one end of the world to the other and its voice is not heard. When a woman is divorced from her husband, her voice goeth forth from one end of the world to the other, but the voice is inaudible. When the infant || comes forth from its mother's womb. When the soul departs from the body, the cry goes forth from one end of the world to the other, and the voice is not heard. The soul does not go out of the body until it beholds the Shekhinah, as it is said, "For man shall not see me and live" (Ex. 33:20).

One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!

(Numb. 21:1, cont.:) HE FOUGHT AGAINST ISRAEL. <That king> was Amalek. Why did < Scripture > call him a Canaanite? Because because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE. When Amalek came and engaged in battle with them a first time and a second, the Holy One said to them: This <nation> is not forbidden like the the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17): NO, YOU SHALL UTTERLY DESTROY THEM: THE HITTITES, THE AMORITES, THE CANAANITES, [….] For that reason he was called a Canaanite; and from time immemorial Amalek has been a {scourge} [strap] for the punishment of Israel. You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages <of their journey>. Thus it is stated (in Deut. 10:6): THEN FROM THE WELLS OF BENE-JAAKAN THE CHILDREN OF ISRAEL JOURNEYED TO MOSERAH. THERE AARON DIED…. Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) AND AARON DIED THERE ON THE SUMMIT OF THE MOUNTAIN?¹⁷²yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22. The verses are evidence of seven stages backwards (from Mount Hor to Moserah)¹⁷³Cf. Numb. 33:31-37, which lists the seven stages, but in the opposite direction. to teach you that <Israel> had retreated.

(Bamidbar 10:29) "And Moses said to Chovav (Yithro) the son of Reuel the Midianite, the father-in-law of Moses": Was Chovav the father-in-law of Moses, or Reuel, viz. (Shemot 2:8) "And they came to Reuel, their father, etc."? — (Judges 4:11) "And Chever the Kenite had separated from the Kenites, from the children of Chovav, the father-in-law of Moses" (indicates that) his name was Chovav and not Reuel. How, then, are we to understand "And they came to Reuel their father"? We are hereby apprised that the young children called their father's father "father." R. Shimon b. Menassia says: His name was Reuel, "the friend (re'a) of G-d," viz. (Shemot 5:12) "And Aaron and all the elders of Israel came to eat bread with Moses' father-in-law before G-d." R. Dostai says: His name was Keini, for he had separated from the provocative deeds of the kanai ("the provokers"), who provoke the L-rd, viz. (Devarim 32:21) "They provoked Me (kinuni) with a no-god," and (Ezekiel 8:3) "where was the seat of the provocative image of provocation ("semel hakinah hamekaneh"). R. Yossi says: His name was Keini, for he had acquired (kanah) Torah for himself. R. Yishmael b. R. Yossi says: His name was Reuel, for he had befriended G-d, viz. (Proverbs 27:10) "Your Friend and the Friend of your father do not forsake." R. Shimon b. Yochai says: He had two names — Chovav and Yithro. "Yithro," because he added a section ("Yithro") to the Torah, viz. (Shemot 18:21) "And (Yithro said) you shall see from all the people men of valor, etc." Now were these things (of appointing judges) not known to Moses from Sinai, viz. (Ibid. 23) "If you do this thing and G-d commands you"? And why did they escape Moses? To credit the thing to Yithro. "Chovav," because he loved ("chivev") the Torah. For we find no other proselyte who loved the Torah as Yithro did. And just as Yithro loved the Torah, so did his descendants love the Torah, viz. (I Chronicles 2:55) "and the families of scribes who dwelt in Yabetz: Tirathim, Shimathim, Suchathim. (These were the Kenites, etc.") "Tirathim" — because they heard the teruah from Mount Sinai. "Tirathim" — because they cried out ("mathri'im) and fasted. "Tirathim" — because they did not shave themselves ("ta'ar" is a blade). "Tirathim" — because they sat in the gates ("tara" is a gate) of Jerusalem. "Shimathim" — because they did not anoint themselves with oil (because of their mourning over the destruction of the Temple). "Suchathim" — because they dwelt in succoth. "who dwelt in Yabetz": They left Yericho and went to Yabetz, to the desert of Judah in the south of Arad to learn Torah from him (Yabetz), viz. (Ibid. 4:10) "And Yabetz called out to the G-d of Israel … and G-d granted him what he requested." They were chassidim, who entreated G-d for someone to learn from, and he was a chassid who entreated G-d for someone to teach. The chassidim came to learn from the chassid, as it is written (Judges 1:16) "And the sons of the Keini, the father-in-law of Moses, etc.", and (Jeremiah 25:12) "Go to the house of the Rechavim and speak to them, and bring them to the house of the L-rd, etc.", and (Ibid. 6) "And they said: We will not drink wine for Yonadav the son of Rechav our father commanded us, saying … and a house you shall not build and seed you shall not sow … so that you may live many years on the land where you live" — Since this house (the Temple) is destined to be destroyed, see it as if it is already destroyed. (Ibid. 8-10) "And we heeded the vice of Yonadav ben Rechav our father … and we live in tents, for we heeded and did according to everything that Yonadav our father commanded us." And whence is it derived that the sons of Yonadav ben Rechav were of the sons of the sons of Yithro? For it is written (I Chronicles 2:55) "These were the Keinites, who descended from Chammath, the father of the house of the Rechavim." And what was their reward for this? (Jeremiah 35:18) "And to the Rechavim Jeremiah said: Thus said the L-rd of hosts, the G-d of Israel: Because you have heeded the command of Yonadav your father … (19) there will not be cut off from Yonadav ben Rechav one who stands before Me all of the days." R. Yehoshua says: Now may proselytes enter the sanctuary? Rather, they sat in the Sanhedrin and taught Torah. Others say: Some of their daughters were wed to Cohanim and their descendents entered the sanctuary. Now does this not follow a fortiori, viz.: If those, who drew near (to Israel), were thus drawn near by the L-rd, then Israelites who do the will of the L-rd, how much more so (will He draw them near!) And thus do you find with Rachav Hazonah. What is written (of her)? (I Chronicles 4:21) "And the families of the house of the linen work, of the house of Ashbea": "the families" — Rachav Hazonah ("the feeder"), who kept an inn to feed her family. "the linen work" — She hid the spies among the linens. "the house of Ashbea" — The spies swore ("nisb'u") to her (to spare her family). Eight prophets, issued from Rachav Hazonah: Yirmiyahu, Chilkiyahu, Serayah, Machseyah, Baruch, Neriah, Chanamel, and Shalom. R. Yehudah says: Chuldah the prophetess was also of the descendants of Rachav Hazonah, as it is written (II Kings 22:14) "And Chilkiyahu the Cohein and Achikam and Achbor and Shafan and Asayah went to Chuldah the prophetess, the wife of Shalom the son of Tikvah, etc." And it is written (Joshua 2:18) "behold, when we (the spies) come to the land, you (Rachav) shall bind this line (tikvah) of scarlet thread, etc." Now does this not follow a fortiori, viz.: If she, who came from a people of whom it is written (Devarim 20:16) "You shall not spare any soul," because she drew near (to Israel), was thus drawn near by the L-rd, then Israelites, who do the will of the L-rd, how much more so (will He draw them near!) And thus do you find with the Giveonites. What is written of them? (I Chronicles 4:22) "And Yokim and the men of Chezeva. "And Yokim" — Joshua fulfilled ("kiyem") for them his oath (to spare them). "Chezeva" — they deceived ("kizvu") Joshua, saying (Joshua 9:9) "From a very distant land did your servants come," and not from Eretz Yisrael." Now does this not follow a fortiori, viz.: If these, who came from a people consigned to destruction, because they drew near (to Israel), were thus drawn near by the L-rd, then Israelites, who do the will of the L-rd, how much more so (will He draw them near)! And thus do you find with Ruth the Moavitess. What did she say to her mother-in-law (Ruth 1:16-17) "Your people is my people, and your G-d is my G-d. Where you will die, I will die." The L-rd said to her: You have lost nothing. kingdom is yours in this world and in the world to come. What is written (of her)? (I Chronicles 4:22) "and Yoash and Saraph, who had dominion in Moav." Yoash and Saraph are Machlon and Kilyon (viz. Ruth 1:2-6) "Yoash" — they despaired (nithya'ashu) of redemption. "Saraph" — they were liable to (the penalty of) burning, to the L-rd. "who had dominion over Moav" — they married Moavite women and left Eretz Yisrael and went and sojourned in the field of Moav. (I Chronicles, Ibid.) "and Yashuvilechem" — this is Ruth the Moavitess, who returned and dwelt in Beth Lechem. (Ibid.) "And these are ancient things" — each is discussed in its place. (Ibid. 23) "These are 'the keepers'" — the sons of Yonadav ben Rechav, who kept the oath of their father. "and the dwellers among the plants" — Solomon, who was like a (flourishing) plant in his kingdom. "and gedeirah ("the fence") — Sanhedrin, who sit and delimit the "fences" of Torah. "With the king in his work they sat there" — Ruth the Moavitess did not die until she saw Solomon, the grandson of her grandson (Yishai) sitting on his throne of kingdom, as it is written (I Kings 2:19) "And he (Solomon) sat on his throne, and he placed a seat for the mother of the king" — the mother of kingdom (i.e., Ruth). "and she sat at his right hand": as he busied himself with the work of the Temple, viz.: (I Chronicles, Ibid.) "with the king in his work they sat there. Now does this not follow a fortiori, viz.: If she, who was of the people of whom it is written (I Kings 11:2) "You shall not come into them, and they shall not come into you," because she drew near (to Israel), she was drawn near by the L-rd, then Israelites, who do the will of the L-rd, how much more so! And if you would ask: But where do we see this (that the L-rd draws them near) with Israel? It is written (Shemot 1:15) "And the king of Egypt said to the Hebrew midwives, the first of whom was named Shifrah; and the second, Puah": Shifra is Yocheved (Moses' mother). Puah is Miriam (Moses' sister). "Shifra" — because she "beautifies (meshapereth) the child. "Puah" — because she "coos" (poeh) to the child. Variantly: "Shifra" — because Israel was fruitful (paru) and multiplied in her days. "Puah" — because she moaned (poah) and wept over her brother, as it is written (Ibid. 2:4) "And his sister stood from afar to know what would be done with him." (Ibid. 1:16) "And he (Pharaoh) said: When you deliver the Hebrew women … (17) and the midwives feared G-d … (21) and He made for them (the midwives) houses": I would not know what these "houses" were if not for (I Kings 9:10) "And it was at the end of twenty years that Solomon built the two houses — the house of the L-rd and the house of the king." "the house of the L-rd" — the priesthood; "the house of the king" — royalty. Yocheved attained to priesthood, and Miriam, to royalty. As it is written (I Chronicles 4:4) "These were the sons of Chur, the first-born of Efrathah, the father of Beth-lechem": "Efrathah" — Miriam, who married Calev, viz.: (I Chronicles 2:19) "And Calev took Efrath, and she bore to him Chur," and (Ibid. 50) "These were the sons of Calev, the son of Chur, the first-born of Efrathah, the father of Beth-lechem. "Efrathah" — This is the (royal) house of David, as it is written (I Samuel 17:12) "And David was the son of an Efrati man of Beth-lechem."

(Devarim 20:1) "when you go out to war against your foes": Scripture here speaks of a non-obligatory (optional) war.

(Devarim 20:2) "And it shall be, when you draw near to the battle": I might think that this refers to the day of the joining of the battle; but (Ibid. 3) "And he shall say to them: Hear, O Israel, you are drawing near today to do battle with your foes" already refers to the day of the battle. How, then, am I to understand "And it shall be, when you draw near to the battle"? When they approach the boundary, the Cohein presents to them all of the conditions that follow.

(Devarim 20:3) "And he shall say to them "Hear, O Israel, who is the man that is fearful and faint-hearted...and the officers shall continue": Why was all this stated? So the cities of Israel should not be desolate. As Rabban Yochanan ben Zakai has said: Come and see how G-d cares for human dignity.When one [soldier] returns, the others would say "maybe he has just built a house" or "maybe he has betrothed a woman". All had to bring proof besides the fearful one whose situation was evident. He heard shields clashing and was scared, blaring trumpets and was shaken, he sees swords being wielded and loses control of his bodily functions.

(Devarim 20:3) "And he shall say to them "Hear, O Israel … against your foes": and not against your brothers: not Yehudah against Shimon and not Shimon against Yehudah, in which instance if you fell into their hands they would pity you, (viz. II Chronicles 28:8-15) — It is against your foes that you are going, who, if you fall into their hands, will not pity you!

(Devarim 20:4) "For it is the L-rd your G-d who goes with you to do battle with your foes": He who was with you in the desert will be with you at this time.

(Devarim 20:5) "Who is the man that has built a new house": This tells me only of one who has built. Whence do I derive (the same for) one who inherited, acquired, or received it as a gift? From "Who is the man?" (— in any event).

(Devarim 20:6) "And who is the man that has planted a vineyard": This tells me only of one who has planted a vineyard. Whence do I derive (the same for) one who inherited, acquired, or received a vineyards as a gift? From "Who is the man" (— any manner of man).

(Devarim 20:7) "And who is the man who has betrothed a woman": whether he has betrothed a virgin or a widow, even one awaiting levirate marriage, and even if he has heard that his brother died in the war, he returns.

(Devarim 20:8) "Then the officers shall speak further to the people": their (the officers') own words (and not those of the Cohein).

(Devarim 20:9) "And it shall be, when the officers finish speaking to the people, they shall appoint commanders at the head of the people," and at the rear of the people. Sentinels armed with iron staves are posted before and behind them with the authority to "cripple" all who desire to flee, for the beginning of defeat is flight, as it is written (I Samuel 4:17) "Israel fled before the Philistines, and a great 'plague' overtook the people." When is this so? (that all of the aforementioned return?) In an optional war; but in a mandatory war, all go out, even a groom from his chamber and a bride from her bridal canopy.

(Devarim 20:10) "If you draw near to a city": Scripture here speaks of an optional war.

(Devarim 20:11) "And it shall be, if it answers you for peace": I might think, even (if) some (do so); it is, therefore, written "and it opens itself to you" — all of it and not part of it.

(Devarim 20:15) "Thus shall you do to all the cities that are distant": The distant ones (i.e., those not of the seven nations) are subsumed in this law (to spare the women and children), but those that are near (i.e., the seven nations) are not subsumed in this law.

(Devarim 20:18) "So that they not teach you to do according to all their abominations": whereby we are taught if they repented, they are not killed.

(Devarim 20:19) "If you besiege a city many days": Scripture here speaks of an optional war.

(Devarim 20:20) "Only a tree that you know": This is a fruitful tree. (Ibid. 19) "to come before you into the siege": Cut it down.

A house which is not four by four hand-breadths (because it is not considered "a house") is exempt from a railing, a mezuzah and an eruv (a halachic device of "amalgamation" for Sabbaths and festivals); and it is not made an ibbur (an "outskirt") of a city (for purposes of such amalgamation), and it does not render food tevel (untithed) for purposes of tithing, and it is not allocated four ells (in a courtyard.) If one makes a vow (not to benefit) from a house, he may sit in it, and it is not subject to plague-spot uncleanliness, and it is not irredeemably sold vis-à-vis the Jubilee year, and he is not returned to from the battlefield (viz. Devarim 20:5).