Midrash su Levitico 19:3

YEBAMOTH (Fol. 6) We are taught in a Baraitha [concerning the passage] (Lev. 19, 3) Ye shall fear, every man his mother and his father, etc. One might assume that if his father should tell him to defile himself, or not to restore, [a lost article to its owner], that he is to obey his order [even though it is contrary to the law]. It therefore says, ye shall fear every man his mother and his father, and My Sabbaths ye shall keep; I am the Lord: ye all are obliged to honor Me. We are taught: One might assume that the building of the Temple should supersede the Sabbath. But the passage reads (Ib., ib. 30) My Sabbaths shall ye keep and My sanctuary shall ye reverence; i.e., ye all are obliged to preserve My honor. We are taught: One might assume that the above fear refers to the sanctuary itself. It therefore says (Ib.) My Sabbaths shall ye keep, and My sanctuary shall ye fear. In connection with the Sabbath, we find the word Shmira (keep), and in connection with the sanctuary, we find the word Mora (fear). Just as the word Schmira (keep) used in connection with the Sabbath (Ib. b.) should not be construed to mean that one should fear the Sabbath, but rather Him who commanded concerning the Sabbath (God), so also does the word Mora (fear), used in connection with the sanctuary, not apply to the fear of the sanctuary, but the One who commanded concerning the sanctuary. What do we understand by fearing the sanctury? One must not enter the Temple-mound with his staff, nor wearing his shoes, nor with his purse, nor with dust on his feet; and one must not use it as a short cut in his way, nor spit on the ground of the Temple-mound. The last is deduced by the syllogism. From this I could only prove when the Temple was in existence. Whence do we infer that such is the law even after the Temple's destruction? It therefore says: My Sabbaths shall ye keep, and My sanctuary shall ye reverence; i.e., just as the word Shmira (keep) used in connection with the Sabbath is everlasting, so also is the word Mora (fear) used in connection with the Sanctuary everlasting.

Variantly: "to Moses and to Aaron": I might think that the one who takes precedence in the verse takes precedence in the act. It is, therefore, written (Exodus 6:26) "It is Aaron and Moses" — Both are equal. Similarly, (Genesis 1:1) "In the beginning G d created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) "on the day that the L rd G d made earth and heaven" — They were both created together. Similarly, (Exodus 3:6) "I am the G d of your father, the G d of Abraham, the G d of Isaac, and the G d of Jacob." I might think that whoever comes first in the verse comes first in importance. It is, therefore, written (Leviticus 26:42) "Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember" — to teach that all three are of equal importance. Similarly, (Exodus 20:12) "Honor your father and your mother." (Leviticus 19:3) "A man, his mother and his father shall you fear." — Both are of equal importance.

Our Rabbis were taught: It is said (Ex. 20, 12) Honor thy father and thy mother, and again it is said (Pr. 3, 9) Honor the Lord with thy wealth; Scripture compares the honor of father and mother unto the honor of Heaven. Again it is said (Lev. 19, 3) Ye shall fear every man, his mother and his father; and again it is said (Deut. 10, 20) The Lord thy God shalt thou fear; Scripture compares the fear of father and mother unto the fear of Heaven. Agam it is said (Ex. 21, 17) And he that curses his father or his mother shall surely he put to death; and it is said (Lev. 24, 15) Whosoever curseth his God shall hear sin. Scripture compares here the blasphemy of father and mother unto that of Heaven. However, as far as beating is concerned the comparison is impossible; and so also should it be according to the logic of law; for these three — Heaven, father and mother — are partner in the child.

Beit Shammai and Beit Hillel: Beit Shammai said the heavens were created first and after that the earth was created. And Beit Hillel said the earth was created first and afterwards the heavens. From one point of view the former had reason for their words, and from another point of view the latter had reason for their words. According to the view of Beit Shammai in that they said the heavens were created first and the earth later, was the parable of a king who made a throne for himself, and then he made his footstool, as the Holy One, blessed be He said "The heavens are my throne and the earth is the footstool of my feet" (Isaiah 46:1). According to the view of Beit Hillel in that they said the earth was created first and the heavens created afterwards, was the parable of a king who built a palace; after he built the lower portions then he built the upper portions, thus "In the day that the Hashem God made earth and heaven" (Genesis 2:4). Rabbi Judah bar Ilai said "this verse supports Beit Hillel "before you founded the earth" (Psalms 120:26) and [the verse supporting] afterwards "and the heavens are the work of your hands" (Psalms 120:26)". Rabbi Chanin said "from the text that was cited supporting Beit Shammai, from there Beit Hillel refute them: "and the earth was" (Genesis 1:2), the earth was already extant". Rabbi Yochanan in the name of the sages said "regarding the creation the heavens were first, and regarding completion the earth was first". Rabbi Tanchuma said "I will tell the reasons for this; regarding creation the heavens were first, as it is said "In the beginning God created" (Genesis 1:1), and regarding completion the earth was first, as it is said "In the day that the Hashem God made earth and heaven" (Genesis 2:4)". Rabbi Shimon son of Yochai said "I am amazed at how the fathers of the world, Beit Shammai and Beit Hillel, were divided on the creation of the heavens and the earth, I would say to both of them that they were not created, but were like a stew pot and like its lid, as it is said "I call unto them, they stood up together" (Isaiah 48: 13)"". Said Rabbi Eliezer the son of Rabbi Shimon "if it is according to the opinion of my father, why in one place does the earth precede the heavens and in the other place the heavens precede the earth? This teaches that they both have weight on either side (are equal). In every place Abraham precedes Isaac and Jacob, and in one place it says "and I will remember my covenant with Jacob" (Leviticus 26:42); this teaches that they both have weight on either side (are equal). In every place Moses precedes Aaron, and it one place it says "That is Aaron and Moses" (Exodus 6:26); this teaches that they both have weight on either side (are equal). In every place Joshua precedes Caleb, and in one place it says "except for Caleb the son of Jephuneh the Kenizzite, and Joshua the son of Nun" (Numbers 14:30); this teaches that they both have weight on either side (are equal). In every place the turtle-dove precedes the young pigeons and in one place, it says "and a young pigeon, or a turtle-dove for a sin offering" (Leviticus 12:6); this teaches that they both have weight on either side (are equal). And in every place the respect for a father precedes that of a mother, and in one place it says "You shall fear every man his mother, and his father" (Leviticus 19:3); this teaches that they both have weight on either side (are equal)." But the sages said: "the father precedes the mother because he and his mother are obliged to honor his father." In every place the creation of the heaven precedes the earth, and in one place it says "In the day that the Hashem God made earth and heaven" (Genesis 2:4); this tells us that they both have weight on either side (are equal).

2) (Vayikra 19:3) ("A man, his mother and his father, you shall fear, and My Sabbaths you shall keep; I am the L–rd your G d.") "A man": This tells me only of a man. Whence do I derive the same for a woman? From "you (plural) shall fear."

(Lev. 19:2:) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy.’” What reason did He have to speak this parashah in an assembly?⁵ Lev. 7:3; Lev. R. 24:5. Why did He not say, “Speak unto the Children of Israel,” as in the rest of the parashiot,⁶I.e., in Exod. 14:2, 15; 25:2; 31:13 Lev. 1:2; 4:2; 7:23, 29; 12:2; 15:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:6, 12; 6:2; 9:10; 15:2, 18, 38; 17:17; 19:2; 33:51; 35:10. rather than “[Speak] unto the whole congregation of the Children of Israel?” Because all of the [ten] commandments are included within it. How? In the commandments it is written (in Exod. 20:2 = Deut. 5:6), “I [am] the Lord your God”; and here (in Lev. 19:2), “I [am] the Lord your God.” In the commandments it is written (in Exod. 20:3 = Deut. 5:7), “You shall have no [other gods beside Me]”; and here (in Lev. 19:4), “Do not turn unto idols.” In the commandments it is written (in Exod. 20:7 = Deut. 5:11), “You shall not take [the name of the Lord your God in vain]”; and here (in Lev. 19:12), “You shall not swear falsely by My name.” In the commandments it is written (Deut. 5:12), “Guard the Sabbath day”; and here it is written (in Lev. 19:3), “You shall keep My Sabbaths.” In the commandments it is written (in Exod. 20:12 = Deut. 5:16), “Honor your father and your mother”; and here it is written (in Lev. 19:3, cont.), “you each shall fear his mother and his father.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “You shall not murder”; and here it is written (in Lev. 19:16), “you shall not stand over the blood of your neighbor.” in the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not commit adultery”; and here it is written (in Lev. 19:2), “You shall be holy.“ In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not stea”l; and here it is written (in Lev. 19:11), “You shall not steal.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not bear [false witness against your neighbor]”; and here it is written (in Lev. 19:16), “You shall not go around as a slanderer among your people.” In the commandments it is written (in Exod. 20:14 = Deut. 5:18), “You shall not covet”; and here it is written (in Lev. 19:13), “You shall not oppress your neighbor, and you shall not rob him.” Here all of the [ten] commandments are included within [it]. It is therefore stated (in Lev. 19:2), “Speak unto the whole congregation [of the Children of Israel].”

In the Commandments it is written (in Exod. 20:2 = Deut. 5:6): I < AM > THE LORD YOUR GOD; and here (in Lev. 19:2): I < AM > THE LORD YOUR GOD.
In the Commandments it is written (in Exod. 20:3 = Deut. 5:7): YOU SHALL HAVE NO < OTHER GODS BESIDE ME >; and here (in Lev. 19:4): DO NOT TURN UNTO IDOLS.
In the Commandments it is written (in Exod. 20:7 = Deut. 5:11): YOU SHALL NOT TAKE < THE NAME OF THE LORD YOUR GOD IN VAIN >; and here (in Lev. 19:12): YOU SHALL NOT SWEAR FALSELY BY MY NAME.
In the Commandments it is written (in Exod. 20:8; cf. Deut. 5:12): REMEMBER [THE SABBATH DAY]; and here it is written (in Lev. 19:3): YOU SHALL KEEP MY SABBATHS.
In the Commandments it is written (in Exod. 20:12 = Deut. 5:16); HONOR YOUR FATHER AND YOUR MOTHER; and here it is written (in Lev. 19:3, cont.): YOU EACH SHALL FEAR HIS MOTHER AND HIS FATHER.
In the Commandments it is written (in Exod. 20:13 = Deut. 5:17): YOU SHALL NOT MURDER; and here it is written (in Lev. 19:16): YOU SHALL NOT STAND OVER THE BLOOD OF YOUR NEIGHBOR.
In the Commandments it is written (in Exod. 20:13 [14] = Deut. 5:17): YOU SHALL NOT COMMIT ADULTERY; and here it is written (in Lev. 19:2): YOU SHALL BE HOLY.
In the Commandments it is written (in Exod. 20:13 [15] = Deut. 5:17): YOU SHALL NOT STEAL; and here it is written (in Lev. 19:11): YOU SHALL NOT STEAL.
In the Commandments it is written (in Exod. 20:13 [16] = Deut. 5:17): YOU SHALL NOT BEAR < FALSE WITNESS AGAINST YOUR NEIGHBOR >; and here it is written (in Lev. 19:16): YOU SHALL NOT GO AROUND AS A SLANDERER AMONG YOUR PEOPLE.
In the Commandments it is written (in Exod. 20:14 [17] = Deut. 5:18): YOU SHALL NOT COVET; and here it is written (in Lev. 19:13): YOU SHALL NOT OPPRESS YOUR NEIGHBOR, AND YOU SHALL NOT ROB HIM.

3) If so, why is "a man" written? A man is in a position of doing (things to honor his parents), unlike a woman, who is subject to her husband's will.

4) It is written "A man, his mother and his father, you shall fear," and (Devarim 6:13) "The L–rd your G d you shall fear." Scripture likens the fear of father and mother to fear of the L–rd."

5) It is written (Shemoth 19:12) "Honor your father and your mother" and (Mishlei 3:9) "Honor the L–rd from your wealth." Scripture likens honoring father and mother to honoring the L–rd.

6) It is written (Shemoth 20:17) "And he who curses his father and mother shall be put to death" and (Vayikra 24:15) "A man, a man, if he curse his G d, shall bear his sin." Scripture likens cursing of father and mother to cursing of the L–rd.

7) But it is impossible to write of striking vis-à-vis the L–rd, (as it is written vis-à-vis parents [Shemoth 21:15]). (And one's honoring parents) is justly (compared to his honoring the L–rd), for the three of them are partners in his creation.

8) R. Shimon says: Lambs precede goats in most places (in Scripture). I might think that this is because they are preferred; it is, therefore, written (Vayikra 4:32) "And if a lamb he brings as his offering for a sin-offering" (after 4:28 "a kid of the goats"), to teach that both are equal. Turtle-doves precede pigeons in most places. I might think that this is because they are preferred; it is, therefore, written (Vayikra 12:6) "and a young pigeon or a turtle-dove for a sin-offering," to teach that both are equal.

9) Father precedes mother in all places. I might think that the father's honor is above that of the mother; it is, therefore, written "A man, his mother and his father you shall fear," to teach that they are both equal. But the sages said: The father takes precedence to the mother in all instances because both he and his mother are obliged to honor his father.

10) "Turtle-doves" precede "young pigeons" in all other places. I might think this is so because they are preferred to them. It is, therefore, written (Vayikra 12:6): "and a young pigeon or a turtle-dove as a sin-offering," to teach that they are equivalent. "father" precedes "mother" in all places. I might think this is so because the honor of one's father is above that of his mother; it is, therefore, written (Vayikra 19:3): "A man, his mother and his father, you shall fear," to teach that they are equivalent (in this regard). But the sages have said: The father takes precedence to the mother in all instances, for both he and his mother are obliged to honor his father.

10) Which is fear? He shall not sit in his place, and he shall not speak in his place, and he shall not contradict his words. Which is honoring? Giving him to eat and to drink and clothing and covering and bringing in and taking out. "A man, his mother and his father you shall fear": I might think that if his father or mother told him to transgress one of the mitzvoth of the Torah he should heed them; it is, therefore, written "and My Sabbaths you shall keep" — You are all obliged to honor Me. (Vayikra 19:4) "Do not turn to the idols (elilim)": Do not turn to serve them (in thought). R. Yehudah says: Do not turn to scrutinize them.

11) "elilim": This is one of the ten pejorative names of idols: elilim — because they are hollow; pesel — because they are sculpted; masechah — because they are molten; matzevah — because they are stood up; atzabim — because they are made in sections; teraphim — because they rot; gilulim — because they are revolting; shikutzim — because they are detestable; chamanim — because they stand in the sun; asherim — because they are supported by others. "Do not turn to the idols, and molten gods do not make for yourselves." In the beginning, they are idols; if you turn to them, you make them gods.

(Ibid. 12) "Honor your father and your mother": I would think (that they are to be honored) with words. It is, therefore, written (Mishlei 3:9) "Honor the L rd from your wealth." Just as there, "wealth," here, too, food, drink, and a new garment (are understood). Variantly: "Honor your father and your mother': (Leviticus 19:3) "A man, his mother and his father shall you fear," this tells me only of a man. Whence do I derive (the same for) a woman/ Whence do I derive (the same for) a tumtum (one of indeterminate six) or a hermaphrodite? It is, therefore, written "Honor your father and your mother," — in any event. Just as with honor (of parents) there is no distinction between a man or a woman, so, with fear. R. Yehudah b. Betheira says: It is written: "A man, his mother and his father shall you fear and My Sabbaths shall you keep." Just as with (keeping of) Sabbath, there is no distinction between a man or a woman, so, with honor (of parents), there is no distinction between man or woman, tumtum or hermaphrodite. Rebbi says: Beloved is the honoring of parents by Him who spoke and brought the world into being, His having equated their honor and fear to His honor, and their curse (i.e., their being cursed) to His. It is written "Honor your father and your mother" and, correspondingly, "Honor the L rd from your wealth" — their honor being equated. It is written "A man, his mother and his father shall you fear" and (Devarim 6:13) "The L rd your G d shall you fear" — their fear being equated. I is written (Exodus 21:17) "And one who curses his father and his mother" and "A man, if he curse his G d" — their cursing (i.e., their being cursed) being equated. Come and see their reward. It is written "Honor the L rd from your wealth" and, correspondingly, (Ibid. 10) "And your bread will be filled with grain"; Honor your father and your mother" and correspondingly, (Ibid.) "so that your days be prolonged." The L rd your G d shall you fear" — (Malachi 3:20) "And there shall shine for you, who fear My name, a sun of bounty." "A man, his mother and his father shall you fear and My Sabbaths shall you keep." It (fear of mother and father) is likened to Sabbath. What is written of Sabbath? (Isaiah 58:13) "If you keep your feet from (dishonoring) the Sabbath … (14) then you will find pleasure in the L rd and I will set you on the heights of the earth, etc." R. Eliezer says; It is revealed and known to Him who spoke and brought the world into being that a man honors his mother more than he does his father because she cajoles him with words — wherefore he placed father before mother vis-à-vis honor (i.e., "Honor your father and your mother"). And it is revealed and known to Him who spoke and brought the world into being that a man fears his father more than he does his mother because he teaches him Torah — wherefore he placed mother before father vis-à-vis fear (i.e., "A man, his mother and his father shall you fear"), "compensating," as it were, for the lack. __ But perhaps whoever comes first in Scripture takes precedence in practice? (This is not so,) for it is written "A man, his mother and his father shall you fear," (the Hebrew phrasing implying that) they are equivalent vis-à-vis practice.

12) "and molten gods do not make": I might think that others can make it for them; it is, therefore, written "not … for you." I might think that they can make it for others; it is, therefore, written "Do not make (it) (not) for you" (i.e., for others) — whence they ruled: If one makes an idol, he transgresses two exhortations: "Do not make" and "not for you." R. Yossi says: (He transgresses) three: "You shall not make," "not for you," and (Shemoth 20:3) "There shall not be unto you."

[(Gen. 2:4:) THESE ARE THE GENERATIONS OF THE HEAVENS AND THE EARTH.]³⁵See Mekhilta de Rabbi Ishmael, Pisha 1; Tanh., Exod. 3:5; Gen. R. 1:15; Lev. R. 36:1; Ker. 6:9. In every place you find Moses preceding Aaron, but where is it shown that both of them were equal? Where it is stated (in Exod. 6:26): IT IS THE SAME AARON AND MOSES. In every place you find Joshua preceding Caleb, but where is it shown that both of them are equal? Where it is stated (in Numb. 32:12): EXCEPT CALEB BEN JEPHUNNEH THE KENIZZITE AND JOSHUA BEN NUN. In every place you find the father's honor preceding the mother's honor, but where is it shown that both of them are on a par? Where it is stated (in Lev. 19:3): EACH ONE SHALL FEAR HIS MOTHER AND HIS FATHER. In every place you find the heavens preceding the earth, but where is it shown that they are on a par? Where it is stated (in Gen. 2:4, end): IN THE DAY THAT THE LORD GOD MADE EARTH AND HEAVEN. {So it is written.}

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars.⁶⁶On this word, see above, 8:19, and the note there. The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals):⁶⁷“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it. (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH.⁶⁸Gen. R. 90:2. I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

R. Johanan said: The Holy One said (in Lev. 19:3): AND YOU SHALL KEEP MY SABBATHS. I AM THE LORD < YOUR GOD >. I am sure to give a reward. And with what do you keep it? With food, drink, and clean clothing. Then I give you a reward. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.