Midrash su Salmi 120:8

(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.

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.

(Numb. 20:18:) “But Edom said unto him, “You shall not pass through me.’” This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you [enough of their land for (even) the sole of a foot to tread on].” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; [but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused].” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

15 (Numb. 20:14) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “[…] nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business⁶²Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.” (Numb. 20:14, cont.) “You know all the trouble that has befallen us”: They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien in a land not theirs where they shall serve them and be oppressed by them […],’ it was us who have been enslaved, while you are free.” (Numb. 20:15) “How our forefathers went down to Egypt [...]”: This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15) “How our forefathers went down [to Egypt]”: What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is to teach you] that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well”: Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,⁶³On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your purses to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” [As stated] (in Gen. 15:14.) “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand [...].” (Numb. 20:17, cont.) “We shall go along the king's highway,” since we restrain⁶⁴Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.) “Without turning right or left”: This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].” (Numb. 20:18) “But Edom said unto him, “You shall not pass through me’”: This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you of their land.” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused.” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

(Numb. 20:18:) BUT EDOM SAID UNTO HIM: YOU SHALL NOT PASS THROUGH ME. This text is related to Ps. 120:7): I AM FOR PEACE; BUT WHEN I SPEAK, THEY ARE FOR WAR.¹⁵⁴Tanh., Numb. 6:13. Where is it shown that the Holy One also told them that they would not permit you to pass, <that> everything is not due to them, but <that> it is I who wills it? Where it is stated (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE, FOR I WILL NOT GIVE YOU ENOUGH OF THEIR LAND FOR <EVEN> THE SOLE OF A FOOT TO TREAD ON.