Midrash su Salmi 52:78

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

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

(Numb. 19:2:) “This is the statute of the Torah.” R. Tanhum bar Hanila'i opened [his discourse] (with Ps. 12:7), “The sayings of the Lord are pure sayings.”³⁶Lev. R. 26:1; PRK 4:2; PR 14:4. Are the sayings of the Lord [true] sayings, but the sayings of flesh and blood not [true] sayings? Now by universal custom, when a king of flesh and blood enters a province, the inhabitants of the province praise³⁷Rt.: QLS. Cf. Gk.: kalos (“beautiful”). him; and their praise is pleasing to him. He says to them, “Tomorrow I am building bath houses³⁸Dimosa’ot: The translation derives its meaning from the Gk. demosia (“public buildings”), but Jastrow, s.v., demosia, understands the plural of this word more specifically to mean “public baths”, a meaning that well fits this context. for you, and I am building baths for you and I am bringing in a water carrier for you.” [Then] he goes to sleep and never gets up. Where is he [now], and where are his promises (literally, statements)? The Holy One, blessed be He, however, is not like this. Rather the statement of God is true, as (in Jer. 10:10), “He is a living God and an everlasting King.” R. Joshua ben Levi said, “We find that the Torah has twisted two or three words in the Torah, so as not to bring forth something unclean from His (i.e., the Holy One, blessed be He's) mouth.³⁹In addition to the parallels for the last section, see Gen. R. 32:4; also cf. M. Pss. 12:5; also Pes. 3b. Thus it is stated (in Gen. 7:2), ‘From the clean beast and from the beast which is not clean.’ So it is not written, ‘of the unclean beast.’" R. Judan said, “When He came to introduce the signs of an unclean beast, He only began with the signs of purity. It is not written here (in Lev. 11:4), ‘the camel, because it does not have a cloven hoof,’ but “[the camel] because it chews its cud [but does not have a cloven hoof].’ It is not written here (in Lev. 11:6), ‘The hare, because it does not have a hoof,’ but ‘[The hare], because it chews its cud [but does not have a cloven hoof].’ It is not written (in Lev. 11:7), ‘The pig, because it does not chew its cud,’ but ‘[the pig], because it has a cloven hoof [and is cleft footed, but does not chew its cud].’” R. Joshua of Sikhnin said in the name of R. Levi, “The infants who lived in the days of David, [even] before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁴⁰Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below. So David prayed for them and said (in Ps. 12:8), ‘You, O Lord, will keep them; You will guard each [of them] from this generation unto eternity.’ (ibid.:) ‘You, O Lord, will keep them,’ [i.e.,] watch over their instruction in their hearts; (ibid., cont.) ‘You will guard each [of them from this generation unto eternity],’ from the generation which is worthy of destruction. But after all this praise, they went out to war and fell, because there were slanderers⁴¹Lat.: delatores (“informers”). among them. This is what David says (in Ps. 57:5), ‘My soul is in the midst of lions, I lie down among those who are aflame, men whose teeth are spears and darts, and whose tongues are a sharp sword.’ (ibid.:) ‘My soul is in the midst of lions,’ these are Abner and Amasa, who were lions with the Torah⁴²Although lions, they did not support David when they should have. See Ps. 17:12.; (ibid., cont.) ‘I lie down among those who are aflame,’ these are Doeg and Ahithophel, who were aflame to slander [David]⁴³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23.; (ibid., cont.) ‘men whose teeth are spears and darts,’ these are the people of Keilah, of whom it is stated (in I Sam. 23:12), ‘Will the people of Keilah surrender me?’ (Ps. 57:5, cont.:) ‘And whose tongue is a sharp sword,’ these are the Ziphites, of whom it is stated (in Ps. 54:2), ‘When the Ziphites came and said to Saul, “Is not David hiding among us […]?”’ At that time David said (in Ps. 57:6), ‘”Be exalted, O God, above the heavens,” remove your Divine Presence from among them.’ The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁴⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That [freedom from informers] is what [enabled] Obadiah to say to Elijah (in I Kings 18:13), ‘Has it not been told to my lord what I did [when Jezebel slew the prophets, how I hid a hundred prophets of the Lord …, and provided them with bread and water?’ If bread [is mentioned], why [mention] water? Simply because it was more difficult to bring them the water than the bread.⁴⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. And yet Elijah made his proclamation⁴⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22), ‘I am the only prophet of the Lord left,’ and [even though] all the people knew [about Obadiah’s prophets], they did not expose it to the king.” R. Samuel b. R. Nahman said, “They said to the serpent, ‘Why is it that you are found among the fences?’ It said to them, ‘I made a breach in the fence of the world.’⁴⁷I.e., brought sin into the world. They said to it, ‘Why is it that you move along with your tongue slavering?’⁴⁸See also yPe’ah 1:1 (16ab); cf. ‘Arakh. 15b. It said to them, ‘That [tongue] caused me [to make the breach].’ They said to it, ‘Why is it that, when all the [other] animals bite, they do not kill; but when you bite, you do kill?’ It said to them (in Eccl. 10:11), ‘”If a snake bites without being under a spell, the owner of the tongue (i.e., one able to charm the snake) has no advantage.” Is it possible for me to do anything without me being told from on High?’ ‘Then why is it that, when you bite one limb, all the limbs feel [the pain]?’ It said to them, ‘Are you asking me? Ask a slandering informer,⁴⁹Literally: “Master of the tongue.” the one who [remains] here and [yet] slays in Rome.’” Why is the slandering informer named a "third?”⁵⁰See Targum Pseudo-Jonathan on Lev. 19:16. The targumist translates rakhil, which came to be interpreted as “slanderer” or “informer,” with lishan telita’e (“triple tongue”). Because [such a slanderer] kills three people: the one who speaks it, the one who accepts it, and the one about whom it is spoken.⁵¹Also ‘Arakh. 15b; M. Pss. 12:2. In the days of Saul it killed four: Doeg, who spoke it⁵²I Sam 22:9-10 and II Sam. 1:15, as interpreted by Rashi on II Sam. 1:2.; Saul, who received it⁵³See Rashi on II Sam. 1:9, who knows a midrash, according to which Saul was slain for slaying the priests of Nob.; Ahimelech, about whom it was spoken⁵⁴In I Sam. 22:16-19.; and Abner ben Ner. Now why was Abner ben Ner slain? Joshua ben Levi said, “[He was slain] because he had his [own] name precede the name of David. This is what is written (in II Sam. 3:12), ‘Then Abner sent messengers unto David where he was, saying, “To whom does the land belong?”’ [In the message] he wrote, ‘From Abner to David.’”⁵⁵Instead of “to David from Abner.” R. Simeon ben Laqish said, “[He was slain] because he made the blood of young men [a matter of] amusement (rt.: shq), as stated (in II Sam. 2:14), ‘Please let the young men arise and play (rt.: shq) before us.’” Our masters have said, “[He was slain] because he did [not] wait for Saul to be reconciled⁵⁶Rt.: PYS. Cf. the Gk. noun, peisis, which designates the softer feelings. with David, where it is stated (in I Sam. 24:12, with David addressing Saul), ‘See, my father, see the corner of your cloak in my hand; for when I cut off the corner of your cloak, I did not kill you].’ [Saul] said to him, ‘Abner, what do you want [to understand] from the cloak? You said, “It was caught on a thorn.”’ When [David] came toward wagons around the camp, he said to him (in I Sam. 26:14), ‘“Abner, will you not answer?’ As for the corner of the cloak, you said was caught on a thorn. Were [the] spear and [the] water jar (of I Sam. 26:11) caught on a thorn?’” There are also some who say, “[Abner was slain] because he had the power to protest about Nob, the city of priests, but did not protest.”

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

Another interpretation (of Prov. 18:21): DEATH AND LIFE ARE IN THE POWER OF THE TONGUE. Slander is so harmful that one does not produce it from his mouth without denying the root (i.e., the existence of the Holy One).¹⁴Tanh., 5:3; M. Ps. 52:2. Thus it is stated (in Ps. 12:5 [4]): THOSE WHO SAY: BY OUR TONGUES WE SHALL PREVAIL. OUR LIPS ARE WITH US. WHO IS TO BE OUR LORD? The Holy One, as it were, cried out against those who speak slander (in Ps. 94:16): WHO WILL STAND FOR ME AGAINST EVILDOERS…? Who can stand against them? And who will stand against them? Gehinnom? But Gehinnom also cries out: I am unable to stand against them. < Then > the Holy One said: I < will come at them > from above and you (Gehinnom), from below. I will hurl darts from above; and you will turn on them with burning coals from below. Thus it is stated (in Ps. 120:3–4): < WHAT SHALL BE GIVEN TO YOU, AND WHAT SHALL BE YOUR GAIN, YOU DECEITFUL TONGUE? > SHARP DARTS OF THE WARRIOR ALONG WITH BURNING COALS OF BROOM WOOD. The Holy One said to them (i.e., to Israel): Do you want to be delivered from Gehinnom? Keep yourselves far away from the deceitful tongue. Then you will be acquitted in this world and in the world to come. Thus it is stated (in Ps. 34:13 [12]): WHO IS THE ONE WHO DESIRES LIFE AND LOVES < MANY > DAYS < IN WHICH > TO EXPERIENCE < WHAT IS > GOOD. WHO DESIRES LIFE, concerns this world; LOVES < MANY > DAYS, refers to the world to come. It is therefore stated (in vs. 14 [13]): KEEP YOUR TONGUE FROM EVIL < AND YOUR LIPS FROM SPEAKING DECEIT >. Our masters have said: There is a story about a certain peddler who went around in the villages.¹⁵Lev. R. 16:2; cf. also ‘AZ 19b. Now he would call out and say: Who wants the elixir of life? The daughter of R. Jannay heard him. She said to her father: A certain peddler is going around and saying: Who wants the elixir of life? He said to her: Go and call him. She went and called him to R. Jannay. He said to him: Which elixir of life is it that you are selling? That peddler said to him: Pray, do not you know what this elixir is? He said to him: Even so, you inform me. He said to him: Bring me the book of Psalms. He brought it to him, and he unrolled it. Then he showed him what David had said (in Ps. 34:13–14 [12–13]): WHO IS THE ONE WHO DESIRES LIFE…? KEEP YOUR TONGUE FROM EVIL…. What did R. Jannay do? He gave him six sela'im. His disciples said to him: Rabbi, did you not know this verse? He said to them: Yes, but this one came and explained it to me. {Therefore leprosy comes upon whoever speaks slander. (Lev. 14:2:) THIS SHALL BE THE LAW OF THE LEPER.} < This story is > to teach you that one who speaks slander will have plagues come upon him. Thus it is stated (in Lev. 14:2): THIS SHALL BE THE LAW OF THE LEPER (metsora'), < i.e. > the one who proclaims evil (motsi' ra').¹⁶Above, 5:1; ySot. 2:1 (17d); ‘Arakh. 15b; Cf. Lev. R. 16:1.

Alternatively: (Deuteronomy 17:14) "And you will say, 'I will appoint for me a king..." - Rabbi Yehudah said in the name of Rabbi Ilai: Israel was commanded about three things in their entrance to the land, and these are they: to erase the memory of Amalek, to appoint for them a king, and to build for them the Holy Temple. They appointed a king and they erased the memory of Amalek, why did they not [immediately] build the Holy Temple? Because there were informers amongst them. You should know, that Rabbi Shmuel bar Nachman said: Achav's generation were pagan worshippers, yet they went out to war and won. Why was this so? Because they did not have informers amongst them. Therefore they went out to war and won. You should know that when Ezevel wanted to murder all of the prophets of God, what did Ovadia do? He hid them in caves, as it says, (I Kings 18:13) "...how I hid a hundred men if the Lord's prophets by fifties in a cave..." And there wasn't anybody who told Achav, "Such and such did Ovadia do." But in Shaul's generation, they were all informers. You should know, that when Shaul was chasing after David, they all tattled to Shaul, as it says, (Psalms 52:2) "When Doeg the Adamite came..." (Psalms 54:2) "When the Ziphites came and said to Shaul..." Therefore, they fell in war. Differently: Said Rabbi Minah: Anyone who speaks ill [of others] causes the Presence to leave from below to above. You should know, what does David say? (Psalms 57:5) "My soul is among lions; I must lie among those who breathe forth fire, Even the sons of men, whose teeth are spears and arrows And their tongue a sharp sword." And what does it state afterwards? (Psalms 57:6) "Be exalted, O God, above the heavens..." Said David, "Master of the World! What is the Presence doing below? Remove the Presence to the firmament!" Differently: Said Rabbi Shmuel bar Nachman: Why is speaking ill of others called "the third speaking"? Because it murders three: The speaker, the accepter, the person spoken about. How do we know this? Doeg the speaker, Shaul the accepter, and Nov, the city of priests that was spoken about. Alternatively: Said Rabbi Shmuel bar Nachman: They asked the snake, "Why are you found amongst the fences?" It responded, "For I breached the fence of the world!" They said to him, "Why do you walk on the ground and have your tongue drink up the ground?" He said, "It was caused to me for I spoke ill about the Creator." "What was his ill speaking? Rabbi Yehoshua of Siknin said in the name of Rabbi Levi, "The first snake spoke like a human. Since Adam and Eve did not want to eat from that tree, it began to speak ill of its Creator. It said: The Creator ate from that tree and created His world, so He commanded you not to eat from it and create another world (Cf. Genesis 3:5). So what did the Holy One, blessed be He, do? He cut off its legs, and mutilated its tongue so that it could not speak. Alternatively: They asked the snake, "How do you benefit, that you bite so?" It said, "Before you ask me why, ask why of those who speak ill of others!" As its says, (Ecclesiastes 10:11) "If the snake bites before it is charmed, there is no advantage to the person who speaks [ill of others] (alt: charmer)." How did he benefit? By speaking ill of others. Alternatively: They said to the snake, "Why do you bite one limb, yet your poison spreads to all the limbs?" It said to them, "Before you ask me why, ask why of those who speak ill of others, who stand in Rome and murder in Syria, who stand in Syria and murder in Rome!" Come and see how harsh the power of ill speech is, that they were commanded to build a Holy Temple, but because their generation spoke ill of others, it was not built in their day.

[(Ps. 12:7 [61], cont:) REFINED SEVENFOLD.] R. Joshua of Sikhnin said in the name of R. Levi: The infants who lived in the days of David, <even> before they had a gotten a taste of sin, knew how to interpret the Torah with forty-nine reasons for declaring an object unclean and forty-nine reasons for declaring an object clean.⁵⁰Tanh, Numb. 6:4, cont.; Lev. R. 26:2; Numb. R. 19:2; Cant. R. 2:4:1; PRK 4:2; PR 14:10; 21:10; M. Pss. 7:7; 12:4; cf. PR 14:6; see also below, Numb. 6:18. So David prayed for them and said (in Ps. 12:8 [7]): YOU, O LORD, WILL KEEP THEM; YOU WILL GUARD EACH <OF THEM> FROM THIS GENERATION UNTO ETERNITY. (ibid.:) YOU, O LORD, WILL KEEP THEM, <i.e.,> watch over their instruction in their hearts. (Ibid., cont.:) YOU WILL GUARD EACH <OF THEM> FROM THIS GENERATION UNTO ETERNITY. [From the generation] which is worthy of destruction. Moreover, after all this glory, they went out to war and fell, [because there were slanderers⁵¹Lat.: delatores (“informers”). among them.] This is what David says (in Ps. 57:5 [4]): MY SOUL IS IN THE MIDST OF LIONS, I LIE DOWN AMONG THOSE WHO ARE AFLAME, THE CHILDREN OF ADAM WHOSE TEETH ARE SPEARS AND DARTS, AND WHOSE TONGUE IS A SHARP SWORD. (ibid.:) MY SOUL IS IN THE MIDST OF LIONS. These are Abner and Amasa, who were lions in the Torah.⁵²Although lions, they did not support David when they should have. See Ps. 17:12. (Ibid., cont.:) I LIE DOWN AMONG THOSE WHO ARE AFLAME. These are Doeg and Ahithophel, who were aflame to slander <David>.⁵³On Doeg, see I Sam. 22:8-10; Ps. 52:1. On Ahithophel, see II Sam. 17:1-23. (Ibid., cont.:) THE CHILDREN OF ADAM WHOSE TEETH ARE SPEARS AND DARTS. These are the people of Keilah, of whom it is stated (in I Sam. 23:12): WILL THE PEOPLE OF KEILAH SURRENDER ME? (Ps. 57:5 [4], cont.:) AND WHOSE TONGUE IS A SHARP SWORD. These are the Ziphites, of whom it is stated (in Ps. 54:2 [1]): WHEN THE ZIPHITES CAME AND SAID TO SAUL: IS NOT DAVID HIDING AMONG US <…>? At that time David said (in Ps. 57:6 [5]): BE EXALTED, O GOD, ABOVE THE HEAVENS. Remove your Divine Presence from among them. The generation of Ahab, however, were all worshipers of idols; yet because there were no slanderers among them, they went out to war and won.⁵⁴Deut. R. 5:10; cf. Meg. 11a, according to which Ahab was one of three who ruled over the whole world. The other two were Ahasuerus and Nebuchadnezzar. That <freedom from informers> is what <enabled> Obadiah to say to Elijah (in I Kings 18:13): HAS IT NOT BEEN TOLD TO MY LORD WHAT I DID <WHEN JEZEBEL SLEW THE PROPHETS, HOW I HID A HUNDRED PROPHETS OF THE LORD> …, AND PROVIDED THEM WITH BREAD AND WATER? If bread <is mentioned>, why <mention> water? Simply because it was more difficult to bring them the water than the bread.⁵⁵Because of the drought, the greater difficulty in obtaining water would advertise what he was doing. Even though Elijah made his proclamation⁵⁶Rt.: KRZ; see Gk.: keryssein. on Mount Carmel and said (in vs. 22): I AM THE ONLY PROPHET OF THE LORD LEFT, and even though all the people knew it, they did not expose⁵⁷Rt.: PRSM; see Gk.: parresiazesthai (“to speak freely”). him to the king.

This is the ordinance of the Torah - (Psalms 12:6) The sayings of G-d are pure (purify). R. Hanan Ben Pazzi elucidated this verse [of psalms with the parsha of Parah] Parah- which has seven seven sevens; seven cows, seven fires, seven sprinkling, seven washes, seven unclean, seven pure, seven priests. And if someone tells you they are five, tell him: Moses and Aaron are included, as it is said: And the Lord spoke to Moses and Aaron, saying, This is the ordinance of the Torah:

"But my horn hast thou exalted like that of the reêm" (Ps. 92:10). Just as the horns of the reêm are taller than those of all beasts and animals, and it gores to its right and to its left, likewise (is it with) Menachem, son of 'Ammiel, son of Joseph, his horns are taller than those of all kings, and he will gore in the future towards the four corners of the heavens, and concerning him Moses said this verse, "His firstling bullock, majesty is his, and his horns are the horns of the reêm: with them he shall gore the peoples all of them, even the ends of the earth" (Deut. 33:17). All the kings will rise up against him to slay him, as it is said, "The kings of the earth set themselves, and the rulers (take counsel together)" (Ps. 2:2). And Israel who (will be) in the Land (of Palestine) (will experience) great trouble, but in their troubles they (will be) like a green olive, as it is said, "I am anointed with fresh oil" (Ps. 92:10).

Rabbi Ẓe'era said: The men of Sodom were the wealthy men of prosperity, on account of the good and fruitful land whereon they dwelt. For every need which the world requires, they obtained therefrom. They procured gold therefrom, as it is said, "And it had dust of gold" (Job 28:6). What is the meaning (of the text), "And it had dust of gold"? At the hour when one of them wished to buy a vegetable, he would say to his servant, Go and purchase for me (for the value of) an assar. He went and bought (it), and found beneath it heaps of gold; thus it is written, "And it had dust of gold" (ibid.). They obtained silver therefrom, as it is said, "Surely there is a mine for silver" (Job 28:1). They procured precious stones and pearls thence, as it is said, || "The stones thereof are the place of sapphires" (Job 28:6). They obtained bread therefrom, as it is said, "As for the earth, out of it cometh bread" (Job 28:5). But they did not trust in the shadow of their Creator, but (they trusted) in the multitude of their wealth, for wealth thrusts aside its owners from the fear of Heaven, as it is said, "They that trust in their wealth" (Ps. 49:6).

Abraham arose and prayed before the Holy One, blessed be He, that his children should not be enslaved by these four kingdoms. A deep sleep fell upon him, and he slept, as it is said, "A deep sleep fell upon Abram" (Gen. 15:12). Does then a man lie down and sleep, and yet be able to pray? But this teaches thee that Abraham was lying down and sleeping because of the intensity of his prayer that his children might enslave || these four kingdoms, as it is said, "And, lo, an horror of great darkness fell upon him" (ibid.). "Horror" refers to the kingdom of Edom, as it is written, "And behold a fourth beast, terrible and powerful, and strong exceedingly" (Dan. 7:7). "Darkness" is the kingdom of those who darken the eyes of Israel (by preventing the observance of) all the precepts which are in the Torah. "Great" (Gen. 15:12) refers to the kingdom of Media and Persia, which was great (enough to be able to afford) to sell Israel for nought. "Fell" (ibid.) refers to the kingdom of Babylon, because in their hand fell the crown of Israel, as it is said, "Babylon is fallen, is fallen" (Isa. 21:9). "Upon him" (Gen. 15:12) refers to the Ishmaelites, upon whom the Son of David will flourish, as it is said, "His enemies will I clothe with shame: but upon him shall his crown flourish" (Ps. 132:18).