레위기 16:30의 미드라쉬

1) (Vayikra 16:30) ("For on this day He shall atone for you to cleanse you of all of your sins; before the L–rd you shall be clean.") "For on this day He shall atone for you": by the offerings. And whence is it derived that even without offerings and without the he-goat, the day (itself) atones? From "For on this day He shall atone." For transgressions between man and G d Yom Kippur atones; for transgressions between man and his neighbor Yom Kippur does not atone until he conciliates his neighbor.

2) Thus did R. Elazar b. Azaryah expound: "Of all of your sins before the L–rd you shall be clean": For things between yourself and G d you are pardoned. For things between yourself and your neighbor you are not pardoned until you conciliate your neighbor.

3) And whence is it derived that eating, drinking, bathing, anointment, shodding, and cohabitation are forbidden on Yom Kippur? From "shabbaton shvuth." I might then think that all of these are forbidden on the Sabbath of creation (i.e., an ordinary Sabbath). It is, therefore, written (Vayikra 16:31) "Sabbath shabbaton is it" (Yom Kippur). It is forbidden in all of them, but not the Sabbath of creation.

4) (viz. Yoma 36b) How did he (the high-priest) confess? "Ana Hashem" ("I beseech You, O L–rd") — "I have transgressed, I have offended, I have sinned before You — I and my house — Ana Hashem, atone, I beseech You, for the transgressions, and the offerings, and the sins that I have transgressed, and offended, and sinned before You — I and my house, as it is written in the Torah of Moses Your servant (Vayikra 16:30) 'For on this day He shall atone for you to cleanse you of all your sins; before the L–rd you shall be clean.'" And thus (i.e., in this order) is it written (in respect to the scape-goat, (Vayikra 16:21) "And he shall confess over it all the transgressions of the children of Israel and all their offenses of all of their sins." These are the words of R. Meir. And the sages say: "Transgressions" — these are the deliberate sins. "their offenses" — these are (the sins of) rebellion. "their sins" — these are the unwitting sins. Now if he already confessed for deliberate sins and sins of rebellion, does he now go back and confess for unwitting sins! Rather, the formula for confession is: "Ana Hashem, I have sinned, I have transgressed, I have offended before You, I and my household. Ana Hashem, atone I beseech You, for the sins and the transgressions, and the offenses, that I have sinned, and transgressed, and offended before You, I and my household, as it is written in the Torah of Moses, Your servant 'For on this day He shall atone for you to cleanse you.'" And they answer after him: "Blessed be the name of the glory of His kingdom forever."

“Like the tents of Kedar,” just as the tents of Kedar appear externally to be ugly, black, and in tatters, but internally they are gems and pearls, so too Torah scholars, even though they appear ugly and black in this world, internally there is Torah in them, Bible, Mishna, Midrash, halakhot, Talmud, Tosefta, and aggada. If so, just as tents of Kedar do not require laundering, perhaps the same is true of Israel; the verse states: “Like the curtains of Solomon”—just as these curtains of Solomon are soiled and laundered, and are again soiled and laundered, so, too, Israel, even though they are soiled with sins all the days of the year, Yom Kippur arrives and atones for them, as it is stated: “For on this day He will atone for you” (Leviticus 16:30), and it is written: “If your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool” (Isaiah 1:18).
If so, just as the tents of Kedar are moved from place to place, perhaps the same is true of Israel. The verse states: “Like the curtains of Solomon [Shelomo],” like the curtains¹⁹⁷The heavens. of the One [of Whom it may be stated] that the peace is His, the One Who spoke and the world came into being, that from the moment He spread them, they did not move from their place. Rabbi Eliezer ben Yaakov taught: “A tent that will not be displaced [yatzan]” (Isaiah 33:20); it will not emerge [yetze] and will not move [yanua].¹⁹⁸Yatzan is an acronym of yetze and yanua.
Just as the tents of Kedar are not subject to the yoke of any creature,¹⁹⁹The reference is to nomads who live in the wilderness. so too, Israel, in the future, will not be subject to the yoke of any creature. Rabbi Ḥiyya taught: “I led you upright” (Leviticus 26:13); with an upright stature, without fear of any creature.²⁰⁰Although the verse cited is stated regarding the exodus from Egypt, it is understood as also alluding to the future redemption. Rabbi Yudan said: Like Joseph; just as Joseph was sold to the tents of Kedar, as it is stated: “They sold Joseph to the Ishmaelites… [and they brought Joseph to Egypt]” (Genesis 37:28), and he then purchased his purchasers, as it is stated: “Joseph purchased all the land of Egypt” (Genesis 47:20), so too Israel: “They will be captors of their captors” (Isaiah 14:2).

Another comment on The tongue of the righteous is as choice silver (Prov. 10:30). This refers to the Holy One, blessed be He, who chose the tongue of Moses when he told him: When thou takest the sum (to obtain forgiveness). What is written above concerning this very matter? And Aaron shall make atonement upon the horns of it once in the year (Exod. 30:10). After Israel had sinned, the Holy One, blessed be said to Moses: Go, atone for them. Whereupon Moses replied: Did You not say to me once in the year? The Holy One, blessed be He, replied: Go lift up their heads (obtain forgiveness) now. Then Moses said to the Holy One, blessed be He: Master of the Universe, when they do good let them be at rest, but when they are without merit, as though that were possible, let them be forgiven once a year in order that the Day of Atonement may come and atonement be made for them, as it is said: For on that day shall atonement be made for you (Lev. 16:30).

6) "and he shall confess over it": verbal confession. How did he confess? "Ana Hashem, atone, I beseech You, for the sins, and for the transgressions, and for the offenses, which they have sinned, and transgressed, and offended before You, Your people, the house of Israel, as it is written in the Torah of Moses Your servant (Vayikra 16:30) 'For on this day He shall atone, etc.'" And they answer after him "Blessed be the name of the glory of His kingdom forever."

(Numb. 3:4:) “And they had no children.” R. Jacob bar Abin said in the name of R. Aha, “If they had had children, they would have taken precedence over Eleazar and Ithamar, since whoever takes precedence with respect to inheritance takes precedence with respect to honor, provided that he follows the behavior of his forebears.”⁵⁰PRK 26(27):10; Lev. R. 20:11; Numb. R. 2:26. (Ibid.:) “So Eleazar and Ithamar served as priests in the presence of ('al-pene) their father Aaron.” R. Isaac said, “During his lifetime”; but R. Hiyya bar Abba said, “At his death.” According to the opinion of R. Isaac, who said, “During his lifetime,” 'al-pene is mentioned here, and pene is also mentioned elsewhere (in Gen. 11:28), “And Haran died in the lifetime of ('al-pene) his father Terah.” If pene as used elsewhere (i.e., in Gen. 11:28) [means] during his lifetime, pene as used here (in Numb. 3:4) also [means] during his lifetime. According to the opinion of R. Hiyya bar Abba, who said, “At his death,” pene is used here (in Numb. 3:4) and pene is used elsewhere (in Gen. 23:3), “Then Abraham arose from beside ('al-pene) his dead (i.e., his dead wife).” If pene as used elsewhere (in Gen. 23:3) [means] at his death, pene as used here (in Numb. 3:4) also [means] at his death. Now according to the opinion of R. Isaac, who said, “during his lifetime,” [when] uncleanness befell Aaron, Eleazar ministered; [when] uncleanness befell Eleazar, Ithamar ministered. There is a story about Simeon ben Gimhit,⁵¹He was high priest in 17-18 C.E. that he went out to speak with the king of the Arabians.⁵²TYoma 4(3):20; yYoma 1:1 (38d); yMeg. 1:12(10) (72a); yHor. 3:3/5(2) (47d): Yoma 47a; ARN, A 35:4. When a streak of saliva squirted from [the king's] mouth onto his clothes and rendered him unclean, his brother Judah entered and ministered in the high priesthood in his place. That day Gimhit saw two of her sons as high priests. They said, “Gimhit had seven sons, and all of them ministered in the high priesthood.” The sages entered her home and said to her, “Tell us what good deeds you have to your credit?” She said to them, “By the Temple service, the rafters of my house have never seen the hair of my head.” They say, “All flours (qimhayya) are flour (qimhin), but the flour of Gimhit is fine flour.” In reference to her they read this verse (Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” Now according to the opinion of R. Hiyya bar Abba, who said, “At his death,” when Aaron died, Eleazar ministered; when Eleazar died, Ithamar served in his place. R. Abba bar Abbina said, “For what reason is the parashah [about the death of] of Miriam (Numb. 20:1) near the parashah of the ashes of the [red] heifer (Numb. 19:1ff.)?⁵³PRK 26(27):11; Lev. R. 20:12; yYoma 1:1 (38b); MQ 28a. Simply to teach that just as the ashes of the [red] heifer atones, so does the death of the righteous atone.” R. Judan said, “For what reason is the death of Aaron (Deut. 10:6) near the breaking of the tablets (Deut. 9:17)? To teach that the death of the righteous is as grievous to the Holy One, blessed be He, as the breaking of the tablets.” R. Hiyya bar Abba said, “The sons of Aaron died on the first of Nisan.⁵⁴According to Lev. 10:1, they died at the time of the dedication of the Tabernacle; and according to Exod. 40:17, the dedication began with its erection on the first day of the first month, i.e., on the first of Abib, which came to be called Nisan. For what reason does it mention their death on the Day of Atonement (in Lev. 16:1)? It is simply to teach that, just as the Day of Atonement atones, so does the death of the righteous atone.” And where is it shown that the Day of Atonement atones? Where it is stated (in Lev. 16:30), “For on this day atonement shall be made for you to cleanse you.” And where it is shown that the death of the righteous atones? Where it is stated (in II Sam. 21:14), “Then they buried the bones of Saul […] and God responded to the plea of the land thereafter.”

You shall not take": What is the intent of this? (Leviticus 19:12) "You shall not swear falsely in My name" speaks only of swearing. Whence is it derived that it is also forbidden to take it upon oneself to swear? From "You shall not take the name of the L rd your G d in vain." So long as you do not take it upon yourself to swear I am your G d, (tempering justice with mercy.) Once you take it upon yourself to swear, I am your "Judge" (connoting absolute justice). For it is written (Exodus 34:7) "and cleanse He will not cleanse." It cannot be said that he will not be cleansed (at all), for it is written "and cleanse," and it cannot be said that he will be (entirely) cleansed for it is written "He will not cleanse." The meaning must perforce be that He cleanses those who repent, and He does not cleanse those who do not repent. I might think that here, too, (in the instance of a vain oath) the same obtains. It is, therefore, written (Ibid. 20:7) "for the L rd will not cleanse, etc." Because of (the following) four things R. Mattia b. Charash went to R. Elazar b. Hakappar in Ludia. He said to him: My master, did you hear of the four divisions of atonement expounded by R. Yishmael? He answered: One verse states (Jeremiah 3:14) "Repent, you wayward sons" — which indicates that penitence atones. Another verse states (Leviticus 16:30) "On this day, atonement will be made for you" — which indicates that Yom Kippur atones. One verse states (Psalms 89:33) "I will punish their offense with the rod, and their transgression with plagues" — which indicates that afflictions atone. And another verse states (Isaiah 22:14) "This transgression will not be forgiven you until you die" — which indicates that death atones. How are these four verses to be reconciled? If one transgresses a positive commandment and repents, he "does not move from there" until he is forgiven. And of this it is written "Repent, you wayward sons." If one transgresses a negative commandment and repents, there is no power in penitence to atone; but penitence suspends (punishment) and Yom Kippur atones. And of this it is written "On this day atonement will be made for you." If one willfully transgresses (sins punishable by) krithuth (cutting-off) and judicial death penalty and repents, there is no power in penitence to suspend, but penitence and Yom Kippur atone for one half, and afflictions purge and atone for the other half. And of this it is written "I will punish their offense with the rod, and their transgression with plagues." If one desecrates the name of heaven and repents, there is no power in penitence to suspend or on Yom Kippur to atone, or in afflictions alone to purge. But penitence, Yom Kippur, and afflictions suspend, and the day of death purges. And of this it is written ("This transgression will not be forgiven you) until you die." And (I Samuel 3:14) "The transgression of the house of Eli will not be atoned for by sacrifice or offering." It is not atoned for by sacrifice or offering, but it is atoned for by death. Rebbi says: I used to think that they day of death does not atone, but (Ezekiel 37:13) "when I open your graves (and take you out of your graves, etc.") indicates that the day of death does atone. Rebbi says: For everything from "You shall not take the name" and down, penitence does atone. From "You shall not take the name" and up, including "You shall not take the name," penitence suspends and Yom Kippur atones. And which is from "You shall not take the name" and down? A positive commandment and a negative commandment, aside from "You shall not take the name." (Which is) from "You shall not take the name" and up? Transgressions punishable by judicial death penalty, death at the hands of Heaven, kareth, forty lashes, sin-offerings and guilt-offerings, and "You shall not take the name" among them.

“We have a little sister, and she has no breasts. What shall we do for our sister on the day that she will be spoken for?” (Song of Songs 8:8).
“We have a little sister” – this is Israel. Rabbi Azarya [said] in the name of Rabbi Yehuda bar Rabbi Simon: In the future, all the princes of the nations of the world are destined to come and denounce Israel before the Holy One blessed be He and say, ‘Master of the universe, these engaged in idol worship and those engaged in idol worship; these engaged in licentiousness and those engaged in licentiousness; these shed blood and those shed blood. Why, then, are these descending into Gehenna and those are not descending?’²¹The nations of the world will ask why they are going to Gehenna and Israel is not, given that they behaved similarly. The Holy One blessed be He will say to them: ‘“We have a little sister” – just as with a child, no matter what he does no one reprimands him; why? Because he is a child. Similarly, to whatever extent Israel is tainted by their iniquities all the days of the year, Yom Kippur comes and atones for them, as it is stated: “For on this day He shall atone for you”’ (Leviticus 16:30).

(Fol. 85b) MISHNAH: He who says, "I will sin, repent, sin again, and repent again," will have no opportunity to repent. If one says, "I will sin, and the Day of Atonement will atone for my sins," the Day of Atonement will bring no atonement for him. [Only] sins affecting the relation of man to God, the Day of Atonement atones for: but, sins affecting the relation of man to his fellow-man is not atoned for by the Day of Atonement until he appeases his fellow-man. This R. Elazar expounded (Lev. 16, 30) From all your sins before the Lord shall ye be clean; i,e. "Sins affecting the relation of man to God, the Day of Atonement atones for; but sins affecting the relation of man to his fellow-man, the Day of Atonment cannot atone for until his fellow-man has been appeased. "Happy are ye, OIsrael," remarked R. Akiba: "Before whom do you cleanse yourselves, and who cleanses you? Your Father, who is in Heaven! for it is said (Ez. 36, 25) There will I sprinkle clean water upon you, and ye shall be clean; and there is also another passage (Jer. 17, 13) The hope (Mikvah) of Israel is the Lord; i.e., just as a ritual bath of purification (Mikvah) purifies the unclean, so also does the Holy One, praised be He! cleanse Israel."

(Fol. 86) R. Mathia b. Cheresh asked R. Elazar b. Azariah of Rome: "Have you heard of the four kinds of atonement, about which R. Ishmael expounded?" "There are only three," replied he, "for penitence, the fourth one, is combined with each of them. When one has transgressed a positive commandment, and repents before he leaves the place [of transgression] he is forgiven, as it is said (Jer. 3, 22) Return O backsliding children, I will heal your backslidings. If he has transgressed a prohibitive commandment, and offers repentance, his repentance causes the suspension of sentence, and penitence on the Day of Atonement forgives, as it is said (Lev. 16, 30) For on that day shall He make atonement for you, to cleanse you from, all your sins. If he has committed sins for which the penalties are Karoth, or death by Beth Din, then Penitence together with the Day of Atonement suspends [the sentence in Heaven] and afflictions finish the atonement, as it is said (Ps. 89, 33)Then will I visit with the rod their transgressions, and with plagues their iniquity. But he who has on his conscience the defamation of the name of the Lord, penitence cannot suspend, nor can the Day of Atonement atone for, nor will affliction end, his punishment; but all three together only suspend sentence, and death completes the atonement; as it is said (Is. 22, 14) And it was revealed in my ears by the Lord of hosts: Surely this iniquity shall not be forgiven unto you, until ye die."

"I will sin, the Day of Atonement will atone for." Shall we assume that our Mishnah is not in accord with Rabbi? For we are taught in a Baraitha that Rabbi said: For all the sins mentioned in the Bible, [whether one has repented or not], the Day of Atonement atones. The Mishnah may agree with the opinion of Rabbi, but if a person sins, relying [on the Day of Atonement to atone for him], it is different. R. Joseph b. Chabu pointed out the following contradiction to R. Abahu: We are taught that the Day of Atonement does not atone for the sins against men until he appeases them, for it is written (Lev. 16, 30) From all your sins before the Lord shall ye be clean. Behold it is written (Sam. 2, 25) If one man sins against another, God will forgive him when he will pray. The word Elohim (God) refers here to the judge. If so, then how will you explain the last part of the passage: If against the Lord a man should sin, who shall judge him? [Cannot God himself judge him?] We must therefore say it means this: If one sins against a man, and appeases him, God forgives him; but if he sins against God, who can pray for him? Only repentance and good deeds.

R. Abba bar Abbina said: For what reason is the parashah on < the death of > Miriam (Numb. 20:1) near the parashah on the ashes of the < red > heifer (Numb. 19:1ff.)?⁵⁶Tanh., Lev. 6:7; PRK 26(27):11; Lev. R. 20:12; yYoma 1:1 (38b); MQ 28a. Simply to teach that just as the ashes of the < red > heifer atones, so does the death of the righteous atone. R. [Judan] said: For what reason is the death of Aaron (Deut. 10:6) near the breaking of the tablets (Deut. 9:17)? To teach that the death of the righteous is as grievous to the Holy One as the breaking of the tablets. R. Hiyya bar Abba said: The sons of Aaron died on the first of Nisan.⁵⁷According to Lev. 10:1, they died at the time of the dedication of the Tabernacle; and according to Exod. 40:17, the dedication began with its erection on the first day of the first month, i.e., on the first of Abib, which came to be called Nisan. Why does it mention their death on the Day of Atonement (in Lev. 16:1)? {He said to him:} [It is simply] to teach that, just as the Day of Atonement atones, so does the death of the righteous atone. And where is it shown that the Day of Atonement atones? Where it is stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU TO CLEANSE YOU. And where it is shown that the death of the righteous atones? Where it is stated (in II Sam. 21:14): THEN THEY BURIED THE BONES OF SAUL…. AND GOD RESPONDED TO THE PLEA OF THE LAND THEREAFTER.

“I went down to the nut garden to look at the budding of the valley, to see if the vine had blossomed and the pomegranates were in bloom” (Song of Songs 6:11).
“I went down to the nut garden,” Rabbi Yehoshua ben Levi said: Israel was likened to a nut tree. Just as a nut tree is pruned, and it regenerates, [such that] it is pruned for its own good – why? – because it regenerates, like that which is trimmed and regenerates, and like fingernails that are trimmed and regenerate, so too, whatever Israel pares from the wages of their labor and gives to those who toil in Torah study in this world, it is pared and regenerated for them, to their benefit. It provides them with wealth in this world and a fine reward in the World to Come.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Just as these trees, if you cover their roots at the time of their planting, they are successful, and if not, they are not successful, but this nut tree, if you cover its roots at the time of its planting, it is not successful, so too Israel, “one who conceals his transgressions will not succeed” (Proverbs 28:13).
Rabbi Elasha said: The verse should have stated only: “To the vegetable garden,” but it said: “To the nut garden.” Thus, it teaches that He gave them the strength of trees and the radiance of vegetables. Rabbi Azarya said two: Just as the shell of a nut protects its fruit, so the ignoramuses of Israel support the Torah.³⁶They do so by supporting those who engage in Torah study. That is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18).
He said another: Just as this nut, if it falls into filth, you take it, scour it and rinse it, and it is restored to its original state and it is fit for consumption, so too, regardless of how much Israel is sullied with iniquities all the days of the year, Yom Kippur comes and atones for them. That is what is written: “For on this day shall atonement be made for you, to purify you” (Leviticus 16:30). Rabbi Yehuda ben Rabbi Simon says: Just as this nut has two shells, so, Israel has two commandments, circumcision and uncovering.³⁷These are the two stages of circumcision, which are likened to the removal of the hard and the soft shells of a nut.
Another matter, “to the nut garden,” Reish Lakish said: Just as this nut tree is smooth, as we learned (Pe’a 4:1): Rabbi Shimon says: Regarding the smooth nut trees as well.³⁸As opposed to other trees, where one may leave the pe’a fruit on the tree for the poor, one may not do so on a nut tree, because it is smooth and dangerous to climb it. Therefore, one must remove all the nuts from the tree. Anyone who climbs to the top of it, and does not pay attention to how he should climb, will fall and die. He will receive his due from the nut tree. So too, anyone who asserts authority over the public in Israel and does not pay attention as to how he should lead Israel, ultimately, he will fall and receive his due from them. That is what is written: “Israel is sacred to the Lord, the first of His crop, all those who devour it will be guilty…” (Jeremiah 2:3).
Another matter, “I went down to the nut garden,” just as the nut is a toy for children and amusement for kings, so are Israel in this world, due to iniquity, as it is written: “I have become a laughingstock to all my people…” (Lamentations 3:14). But in the future, “Kings will be your caregivers” (Isaiah 49:23).
Another matter, “I went down to the nut garden,” just as on this nut tree there are nuts with brittle shells, medium shells, and hard shells, so too with Israel, some of them give charity at their own initiative, some give if you demand it from them, and some do not give even if you demand it from them. Rabbi Levi said: The parable says, a gate that does not open for a mitzva will open for a doctor.
Another matter, “I went down to the nut garden,” just as a stone breaks a nut, so too, the Torah is called a stone and the evil inclination is called a stone. The Torah is called a stone, as it is stated: “I will give you the stone tablets” (Exodus 24:12), and the evil inclination is called a stone, as it is stated: “I will remove the heart of stone from your flesh (Ezekiel 36:26). Rabbi Levi said: [This is analogous] to a desolate place which was afflicted by gangs. What did the king do? He positioned members of the royal guard there to defend it, so [the bandits] would not accost passersby. So too, the Holy One blessed be He said: ‘The Torah is called stone and the evil inclination is called stone, let the stone protect from the stone.’
Another matter, “I went down to the nut garden,” just as the nut cannot be smuggled past the tax collector because its [rattling] can be heard and it is conspicuous, so too Israel, any place that one of them goes, he cannot say that he is not a Jew. Why? Because he is conspicuous. That is what is written: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9).
Another matter, “I went down to the nut garden,” just as the nut, if you have a sack filled with nuts, you can [still] put numerous sesame seeds and mustard seeds into it and it will hold them, so too, numerous proselytes have come and joined Israel. That is what is written: “Who has counted the dust of Jacob” (Numbers 23:10).
Another matter, “I went down to the nut garden,” just as the nut, if you take one from the pile, all of them collapse and roll onto one another, the same is true of Israel; if one of them is stricken all of them feel it. That is what is written: “Shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22).
Rabbi Berekhya said: Just as the nut has four compartments and a space in the middle, so were Israel were situated in the wilderness; four banners, four camps, and the Tent of Meeting in the middle. That is what is written: “The Tent of Meeting…shall journey” (Numbers 2:17).
Another matter, “I went down to the nut garden,” this is the world. “To look at the budding of the valley, this is Israel. “To see if the vine had blossomed,” these are the synagogues and the study halls. “And the pomegranates were in bloom,” these are the children who sit and engage in Torah study, and sit in rows like pomegranate seeds.

When did he tell Moses to make the Sanctuary? It was on the Day of Atonement, the tenth day of Tishri. It happened then because he ascended the mountain three times and spent one hundred and twenty days there; that is, from the sixth day of Sivan to the Day of Atonement, the tenth day of Tishri. That is the day of which it is said: And the Lord repented of the evil which he said He would do unto His people (Exod. 32:14) because of the episode of the golden calf. It was the day He said to him: I have pardoned according to thy words (Num. 14:20); it was the day He said: Let them make Me a Sanctuary; it was the day he asked: And pardon our iniquity and our sin, and take us for Thine inheritance (Exod. 34:5); on this day may You grant pardon to future generations; it was the day the Holy One, blessed be He, said to him: For on this day shall atonement be made for you (Lev. 16:30). Hence they constructed the Tabernacle with joy and gladness.

Rabbi Yitzḥak began: “Because you did not serve the Lord your God with joy and with gladness of heart, due to abundance of everything, you will serve your enemies…” (Deuteronomy 28:47–48) – had you been worthy, you would have read in the Torah: “You will bring them and plant them in the mountain of Your inheritance” (Exodus 15:17), but now that you are not worthy, you read: “Let all their evil come before You [and do to them as You did to me]” (Lamentations 1:22).³³The term “You will bring them” in the verse in Exodus and the word “come” in the verse in Lamentations have the same root: tav, bet, alef.
Had you been worthy, you would have read in the Torah: “Peoples heard, they were agitated” (Exodus 15:14), but now that you are not worthy, you read: “They heard that I am sighing” (Lamentations 1:21).
Had you been worthy, you would have read in the Torah: “I have seen the affliction of My people that is in Egypt” (Exodus 3:7), but now that you are not worthy, you read: “See, Lord, for I am in distress, my innards burn” (Lamentations 1:20).
Had you been worthy, you would have read in the Torah: “You shall proclaim on this very day” (Leviticus 23:21), but now that you are not worthy, you read: “I called my lovers; [they deceived me]” (Lamentations 1:19).³⁴The word “proclaim” in Leviticus and the word “called” in Lamentations have the same root: kuf, resh, alef.
Had you been worthy, you would have read in the Torah: “Justice [tzedek], justice you shall pursue” (Deuteronomy 16:20), but now that you are not worthy, you read: “The Lord is righteous [tzadik], for I have defied His word” (Lamentations 1:18).
Had you been worthy, you would have read in the Torah: “You shall open your hand [to your brother]” (Deuteronomy 15:11), but now that you are not worthy, you read: “Zion spread its hands, [there is no comforter for it]” (Lamentations 1:17).
Had you been worthy, you would have read in the Torah: “These are the appointed times of the Lord” (Leviticus 23:4), but now that you are not worthy, you read: “For these I weep” (Lamentations 1:16).
Had you been worthy, you would have read in the Torah: “We will ascend on the highway [bamsila]” (Numbers 20:19), but now that you are not worthy, you read: “The Lord trampled [sila] all my mighty” (Lamentations 1:15).
Had you been worthy, you would have read in the Torah: “I broke the bars of your yoke” (Leviticus 26:13), but now that you are not worthy, you read: “The yoke of my transgressions is preserved in His hand” (Lamentations 1:14).
Had you been worthy, you would have read in the Torah: “A perpetual fire shall burn upon the altar” (Leviticus 6:6), but now that you are not worthy, you read: “From on high He sent fire into my bones” (Lamentations 1:13).
Had you been worthy, you would have read in the Torah: “[The Lord your God who goes before you, He shall fight for you according to all that He did for you.…] in the entire path [derekh] that you went” (Deuteronomy 1:30–31), but now that you are not worthy, you read: “May it not befall you, all passersby [ovrei derekh]” (Lamentations 1:12).
Had you been worthy, you would have read in the Torah: “You will eat your bread to satiation” (Leviticus 26:5), but now that you are not worthy, you read: “All its people are sighing, seeking bread” (Lamentations 1:11).
Had you been worthy, you would have read in the Torah: “No man will covet your land” (Exodus 34:24), but now that you are not worthy, you read: “The besieger spread his hand over all its delights” (Lamentations 1:10).
Had you been worthy, you would have read in the Torah: “For on this day he shall atone for you [to purify you]” (Leviticus 16:30), but now that you are not worthy, you read: “Its impurity is on its skirts” (Lamentations 1:9).
Had you been worthy, you would have read in the Torah: “From all your sins you shall be purified before the Lord” (Leviticus 16:30), but now that you are not worthy, you read: “Jerusalem has sinned” (Lamentations 1:8).
Had you been worthy, you would have read in the Torah: “You shall be remembered before the Lord your God” (Numbers 10:9), but now that you are not worthy, you read: “Jerusalem remembered in the days of its affliction” (Lamentations 1:7).
Had you been worthy, you would have read in the Torah: “I will walk in your midst” (Leviticus 26:12), but now that you are not worthy, you read: “All the glory of the daughter of Zion has gone” (Lamentations 1:6).
Had you been worthy, you would have read in the Torah: “The Lord will place you as a head [lerosh]” (Deuteronomy 28:13), but now that you are not worthy, you read: “Its foes are ascendant [lerosh], its enemies are tranquil” (Lamentations 1:5).
Had you been worthy, you would have read in the Torah: “Three times a year [shall all your males appear before the Lord your God…on the festival]” (Deuteronomy 16:16), but now that you are not worthy, you read: “The ways of Zion mourn [without festival pilgrims]” (Lamentations 1:4).
Had you been worthy, you would have read in the Torah: “You will dwell securely” (Leviticus 26:5), but now that you are not worthy, you read: “Judah has been exiled in affliction” (Lamentations 1:3).
Had you been worthy, you would have read in the Torah: “It is a night of watching of the Lord” (Exodus 12:42), but now that you are not worthy, you read: “It weeps at night” (Lamentations 1:2).
Had you been worthy, you would have read in the Torah: “How [eikha] can I bear alone” (Deuteronomy 1:12), but now that you are not worthy, you read: “How [eikha] does…sit solitary?” (Lamentations 1:1).

The bull was due to the merit of Abraham of whom it is stated (in Gen. 18:7), “Then Abraham ran unto the herd [...] (for a calf to feed his heavenly visitors).”⁵⁹Lev. R. 17:9; PRK 9:9. The sheep was due to the merit of Isaac, of whom it is stated (in Gen. 22:13), “And Abraham lifted his eyes and he saw, and behold there was a ram [...] (to replace an obedient Isaac as a sacrifice).” The goat was due to the merit of Jacob, of whom it is stated (in Gen. 27:9), “Please go unto the flock, and bring me two good kids of the goats from there.” What is the meaning of “good” (in reference to the two kids)? R. Berekhyah said in the name of R. Helbo, “[They are] good for you and good for your children.⁶⁰Gen. R. 65:14; PR 47:4. [They are] good for you, because through them you are to receive the blessings;⁶¹When Jacob brought the meat from the goats to his father, he received a blessing. and they are good for your children, because through them atonement is granted to your children on the Day of Atonement.” (Lev. 22:27, cont.:) “It shall remain seven days with its mother.” R. Joshua of Sikhnin says in the name of R. Levi, “[The situation] is similar to a king who entered a province⁶²Lev. R. 27:10; PRK 9:10. where he issued a proclamation and said, ‘Let no strangers⁶³Gk.: xenoi. who are here see my face before they first see the face of [my] matron.’⁶⁴Lat.: matrona. Similarly, the Holy One, blessed be He, said to Israel, ‘My children shall not approach me with an offering until the Sabbath [queen] has passed over it. For there are no seven [days] without a Sabbath, and there is no circumcision without [the passing of] a Sabbath.’” R. Isaac said, “An ordinance for humanity and an ordinance for beasts [are on a par].⁶⁵Above, 8:9. An ordinance for humanity is (Lev. 12:3), ‘And on the eighth day [the flesh of his foreskin] shall be circumcised.’ And an ordinance for beasts is (Lev. 22:27), ‘and from the eighth day on, it shall be acceptable [for an offering by fire to the Lord].’”

(Numbers 14:11:) “And the Lord said to Moses, ‘How long will this people spurn Me.’” This text is related (to Proverbs 1:25), “You subverted all my counsel.” All the good that I counseled about you, you spoiled and negated. At first (in Exod. 3:8), “I have come down to rescue them from the Egyptians”: I came down with thousands of thousands and multitudes of multitudes of angels for your sake, and I gave over to each one [of you] two angels. R. Johanan said, “One to strap on his armor and the other to place a crown upon his head.” Rav Huna said, “He clothed them with a regal tunic and the explicit name [of God] was engraved upon them.” All the days that it was in their hand, no bad thing could touch them, not an angel and not anything else. But when they sinned, Moses said to them (in Exod. 33:5), “Remove your adornment.” At that time (in Exod. 33:4), “The people heard this bad thing.” And it is written (in Exod. 33:6), “And the Children of Israel were stripped of their adornment from Mount Horev.” What did the Holy One, blessed be He, do? He brought the angel of death and said to him, “The whole world is in your power except for this nation that I have chosen.” The angel of death said to the Holy One, blessed be He, “I was created for nought in this world.” The Holy One, blessed be He, said to him, “I have created you so that you shall discern in every nation except for this nation, over which you do not have power.” He saw the advice that the Holy One, blessed be He, advised about them, that they should be alive and flourish, as stated (Deut. 4:4), “But you who cling to the Lord your God are all alive today.” And so too does it say (in Exod. 32:16), “The tablets were the work of God, and the writing was the writing of God that was inscribed (harut) upon the tablets.” What is the meaning of harut? R. Judah says, “Freedom (herut) from the kingdoms.” R. Nehemiah says, “Freedom (herut) from the angel of death.” And they saw the counsel that the Holy One, blessed be He, counseled about them. Immediately after forty days, they spoiled the counsel. Therefore it is stated (in Proverbs 1:25), “You subverted all my counsel.” And about this is it said, (in Numb. 14:11), “And the Lord said to Moses, ‘How long will this people spurn Me.’” Moses said (in Numb. 14:14), “They have heard that You, O Lord, are in the midst of this people….” What [would] the nations of the world say? “The gods of Canaan are stronger than the gods of Egypt: The gods of Egypt are falsehood, but those of Canaan are powerful.” (Numb. 14:14, 16), “And they will say to the inhabitants of this land…, ‘The Lord does not have the ability.’” As the nations will not say about these that He called My firstborn son, that He would destroy them; so “The Lord does not have the ability to bring them.” You say (in Numb. 4:12), “I will strike them with pestilence and disown them,” and I say (in Numb 4:19), “Please pardon.” (Numb. 14:12:) “I will strike them with pestilence and disown them.” Moses said, “Master of the world, look at the covenant with their ancestors, to whom You swore that You would raise up from them kings, prophets, and priests!”⁴⁹-Numb. R. 16:22, cont.; see below, Numb. 4a:14. The Holy One, blessed be He, said to him, “But are you not one of their children?” (Ibid., cont.:) “Then I will make you into a nation that is greater [and more numerous than they].’” When Moses saw [how things were], he took a different course (in Numb. 14:13-14): “But Moses said unto the Lord, ‘When the Egyptians hear [what happened]…, they will say unto the inhabitants of this land.’” They will say, “He had no power to sustain them.”⁵⁰Cf. below, Numb. 4a:5. He said to him, “But have they not seen the miracles and the mighty deeds which I did for them in Egypt and by the sea? So how will they say (in Numb. 14:16), ‘The Lord does not have the ability to bring this people [into the land]?’” They will say, “He was able to stand against one king, [but] He was not able to stand against thirty one kings.⁵¹See Josh. 12:9-14. Master of the universe, act on Your behalf. (Numb. 14:17:) “So now please let the power of the Lord increase,” and let the principle of mercy overcome the principle of justice. (Ibid., cont.:) “As you have promised, saying.” I said to You, “With what principle do You judge Your world,” as stated (in Exod. 33:13) “Please make Your ways known to me.” So you removed (rt.: 'br) the principle of justice from me (according to Exod. 34:6), “And the Lord passed by (rt.: 'br) [before] him, and proclaimed, [‘The Lord, the Lord is a merciful and gracious God’].” Fulfill that principle of which You told me; (according to Numb. 14:17-19) “please let the power of the Lord increase…. The Lord [is of long patience, of great kindness…] (the Lord is a merciful and gracious God…) Please pardon the sin of this people.” The Holy One, blessed be He, accepted his words and conceded to him, as stated (Numb. 14:20), “Then the Lord said, ‘I have pardoned like your words.’” As truly in the future, the nations of the world would say like your words. (Numb. 14:21, 23:) “Nevertheless, as I live […], Surely they shall not see [the land which I promised on oath to their ancestors.” It is also written (in Numb. 32:11), “Surely none of] the people who came up from Egypt, from twenty years old and up, [shall see the land].”⁵²Numb. R. 16:23. Whether one was in agreement or was not in agreement (with the spies), he did not enter [the land]. Of the people who came up from Egypt, if one had gotten two [pubic] hairs but was less than twenty,⁵³On the concept that moral responsibility comes at twenty, see Rashi on Gen. 23:1. [only] if he was in agreement with them, he did not enter [the land]. But nonetheless, not one of them died at less than sixty.⁵⁴I.e., the Holy One subsequently had compassion on all under twenty, so that they outlived the forty wilderness years to die in the land of Israel. So Enoch Zundel in his commentary, ‘Ets Yosef, on Numb. R. 16:23(14). Come and see the difference between righteous and wicked, [even as it is stated (in Mal. 3:18), “Then you shall again see [the difference] between [righteous and wicked].” It is comparable to a certain matron⁵⁵Lat.: matrona. who had a bondmaid. Now her husband went to a country overseas. All night the bondmaid said to the matron, “I am fairer than you and the king loves me more than you.” That matron said to her, “When the morning comes, you shall know who is fairer and whom the king loves.” Similarly do the nations of the world say to Israel, “As for us, our deeds are more beautiful, and us does the Holy One, blessed be He, desire.” Therefore Isaiah has said, “When the morning comes, we shall know whom the Holy One, blessed be He, desires,” as stated (in Is. 21:12), “The watchman said, ‘The morning comes […].’” When the world to come arrives, which is called morning,⁵⁶See Targum Pss. 90:14; 101:8. we shall know, as stated (according to Mal. 3:18), “Then you shall again see [the difference] between righteous and wicked.” It is written (in Ps. 62:10), “But humans are mere vanity […].” R Hiyya⁵⁷Since the authority generally cited as R. Hiyya lived sometime before R. Levi, the R. Hiyya cited here could not be he. This Hiyya may well be R. Hiyya the father of R. Berekhiah the Priest. said in the name of R. Levi, “All vanities which Israel does all the days of the year are (ibid., cont.) to go up (i.e., vanish) on the scales (mozenayim).” The Holy One, blessed be He, pardons them in the constellation Libra (Mozenayim), in the month of Tishri. It is so stated (in Lev. 16:30), “For on this day atonement shall be made for you [to cleanse you]….”

(Gen. 19:24:) THEN THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE >…. Let our master instruct us: When a court has ordained a fast for the community so that rains may come down, and they do come down on that day, is it correct for them to finish it? Thus have our masters taught (in Ta'an. 25b [bar.]):⁶³The first half of the citation is also in Ta‘an. 3:9. IF THEY WERE FASTING, AND THE RAINS CAME DOWN BEFORE THE RISING OF THE SUN, THEY SHALL NOT FINISH IT. AFTER THE RISING OF THE SUN THEY SHALL FINISH IT. < THESE ARE > THE WORDS OF R. ME'IR, BUT R. JUDAH SAYS: BEFORE NOON THEY DO NOT COMPLETE IT; AFTER NOON THEY COMPLETE IT. And where did the generations (i.e., the sages) find support that they should fast on Monday and Thursday? < It is > simply < that >, when Israel committed that act (i.e., of the golden calf), Moses went up < onto the mountain > on a Thursday and came down on a Monday. How is it shown? R. Levi said: He went up on a Thursday. Now from Thursday through < the following > Thursday to the Thursday < after that > there are fifteen < days >. And from Sabbath eve through < the following > Sabbath eve to the Sabbath eve < after that > there are fifteen < days >, for a total of thirty. Also from Sabbath to Sabbath there are eight < days >, for a total of thirty-eight. Then a Sunday and a Monday make forty < days >⁶⁴The time Moses spent on Mount Sinai before he descended to discover Israel worshiping the golden calf. So Exod. 34:28; Deut. 9:9-11. Therefore, the sages have ruled that one should fast on Monday and on Thursday, on < the day of > Moses' ascent and on < that of > his descent. Now at the end of forty days they fasted and wept before Moses, so that the Holy One was filled with mercy for them and appointed that day for them as a day of atoning for their sins. And this was the Day of Atonement, as stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU TO CLEANSE YOU. See how lovely repentance (rt.: ShVB) is! The Holy One said (in Mal. 3:7): RETURN (rt.: ShVB) UNTO ME AND I WILL RETURN (rt.: ShVB) UNTO YOU. For, if there are some sins on one's hand and that person returns to the Holy One, he credits him as if he had not sinned. Thus it is stated (in Ezek. 18:22): < NOT > ANY OF HIS SINS WHICH HE COMMITTED < SHALL BE REMEMBERED AGAINST HIM >…. But, when the Holy One has warned him a first time, and a second and a third, without him repenting, he exacts punishment from him, as stated (in Job 33:29): BEHOLD, GOD DOES ALL THESE THINGS < TWO OR THREE TIMES TO A PERSON >…. When he does not find pleasure in < such a > one, he immediately exacts punishment from him. You yourself know that it is so. When the Holy One desired to destroy Sodom and its people, Abraham stood and sought mercy for them. He thought that there might be hope for them, as stated (in Gen. 18:23): THEN ABRAHAM DREW NEAR AND SAID: < WILL YOU ALSO DESTROY THE RIGHTEOUS WITH THE WICKED > ? What is the meaning of DREW NEAR?⁶⁵Cf. Gen. R. 93:6. R. Joshua says: DREW NEAR is nothing but an expression relating to battle, as when it is stated (in II Sam. 10:13): SO JOAB AND THE PEOPLE WHO WERE WITH HIM DREW NEAR TO THE BATTLE. R. Nehemiah says: It is nothing but an expression relating to prayer, as when it is stated (in I Kings 18:36): AND IT CAME TO PASS WHEN IT WAS TIME TO PRESENT THE MEAL OFFERING, THE PROPHET ELIJAH DREW NEAR…. But the sages say: DREW NEAR is nothing but an expression of entreaty, as when it is stated (in Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM AND SAID: < PRAY, MY LORD, PLEASE LET YOUR SERVANT SPEAK >…. Abraham said to the Holy One (in Gen. 18:25): FAR BE IT FROM YOU < TO DO SUCH A THING >…. And he sought mercy for them until (in vss. 26-33) < his request > went down from fifty to ten. When he found no merit for them, the Divine Presence departed from him, as stated (in vs. 33): THEN THE LORD WENT AWAY WHEN HE HAD FINISHED…. Immediately the retribution came upon them. {Thus it is stated} [Where is it shown? From what we read on the matter] (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE >.

23 (Numb. 14:21, 23) “Nevertheless, as I live [It is also written (in Numb. 32:11), “Surely none of] the people who came up from Egypt, from twenty years old and up, [shall see the land].” [From] twenty years – whether one was in agreement or was not in agreement (with the spies), [he did not enter the land]. Less than twenty years, if one had not gotten two [pubic] hairs – whether one was in agreement or was not in agreement (with the spies), [he did enter the land]. If one had gotten two [pubic] hairs but was less than twenty,³⁴On the concept that moral responsibility comes at twenty, see Rashi on Gen. 23:1. [only] if he was in agreement with them, he did not enter [the land]. But nonetheless, not one of them died at less than sixty.³⁵I.e., the Holy One subsequently had compassion on all under twenty, so that they outlived the forty wilderness years to die in the land of Israel. So Enoch Zundel in his commentary, ‘Ets Yosef, on Numb. R. 16:23(14). Come and see the difference [as it is stated] (in Mal. 3:18), “between righteous and wicked […].” It is comparable to a certain matron³⁶Lat.: matrona. who had a bondmaid. Now her husband went to a country overseas. All night the bondmaid said to the matron, “I am fairer than you and the king loves me more than you.” That matron said to her, “When the morning comes, you shall know who is fairer and whom the king loves.” Similarly do the nations of the world say to Israel, “As for us, our deeds are more beautiful, and us does the Holy One, blessed be He, desire.” Therefore Isaiah has said, “When the morning comes, we shall know whom the Holy One, blessed be He, desires,” as stated (in Is. 21:12), “The watchman said, ‘The morning comes […].’” When the world to come arrives, which is called morning,³⁷See Targum Pss. 90:14; 101:8. we shall know, as stated (according to Mal. 3:18), “Then you shall again see [the difference] between righteous and wicked.” It is written (in Ps. 62:10), “But humans are mere vanity […].” R Hiyya³⁸Since the authority generally cited as R. Hiyya lived sometime before R. Levi, the R. Hiyya cited here could not be he. This Hiyya may well be R. Hiyya the father of R. Berekhiah the Priest. said in the name of R. Levi, “All vanities which Israel does all the days of the year are (ibid., cont.) to go up (i.e., vanish) on the scales (mozenayim).” The Holy One, blessed be He, pardons them in the constellation Libra (Mozenayim), in the month of Tishri. It is so stated (in Lev. 16:30), “For on this day atonement shall be made for you to cleanse you.”

(Lev. 23:40:) “And you shall take for yourselves on the first day.” Is it the first [day]?⁹⁷Lev. R. 30:7; PRK 27:7. Is it not the fifteenth day? So how is it the first? It is simply the first for the reckoning (heshbon) of sins. R. Mani and R. Joshua of Sikhnin in the name of R. Levi said a parable, “To what is the matter comparable?⁹⁸Eccl. R. 9:7:1. To a province which owed back taxes⁹⁹Gk.: loipas. to the king. [When] the king sent to collect [the sum], they did not hand it over, because the bill was large. So it happened the first time, and a second time; when he sent [for it], they did not hand it over. What did the king do? He said to his courtiers,¹⁰⁰Literally, “children of the palace (palation).” Cf. Lat.: palatium; Gk: palation. ‘Arise and let us move against them.’ While they were traveling about ten mil¹⁰¹Milin; cf. Lat.: mille passus. [away], the people of the province heard [what was happening]. What did they do? The nobles of the province began to go to a meeting¹⁰²Gk.: apante. with the king. He said to them, ‘Who are you?’ They said to him, ‘We are people of such and such a province where you sent to collect our taxes.’ He said to them, ‘So what do you want?’ They said to him, ‘If you please, show us kindness, because we have nothing to hand over.’ He said to them, ‘I will remit half for you.’ While he was [still] coming, the ruffians of the province went out and greeted him about five mil [away]. He said to them, ‘Who are you?’ They said to him, ‘We are people of such and such a province where you sent to collect our taxes, but we don’t have the ability to stand [up to the demand]; if you please, have mercy upon us.’ He said to them, ‘I have already remitted half [your debt], but for your sake I am remitting half of [the remaining] half. While he was [still] coming, all the people of the province came out to him, [both] large and small. He said to them, ‘What do you want?’ They said to him, ‘Our Lord king, we don’t have the ability to remit what we owe you.’ He said to them, ‘I have already remitted half plus half of [the remaining] half, but for your sake I am remitting everything. However, from now on there [begins] a new account (heshbon).’ This king is [the supreme King of kings], the Holy One, blessed be He. The people of his province? These are Israel, who acquire sins during all of the whole year. What does the Holy One, blessed be He, do? He says, ‘Do penance at the beginning of the year.’ So they come in submission on the Day of Atonement, when they humble themselves and do penance. Then the Holy One, blessed be He, forgives them. And what do they do? The eve of Rosh Hashanah, the great ones of the generation fast, and the Holy One, blessed be He, relinquishes [Israel] a third of its sins. And from Rosh Hashanah to the Day of Atonement (Yom Kippur), individuals fast, and the Holy One, blessed be He, relinquishes [another] third of their sins. And on the Day of Atonement, all of Israel fasts and requests mercy, men, women and infants. And [so] the Holy One, blessed be He, relinquishes everything; as it is written (in Leviticus 16:30), ‘As upon this day, there will be atonement for you….’ What does Israel do [then]? They all take their lulavim on the first day of the festival and render praise to the Holy One, blessed be He. Thus He is reconciled to them and forgives them. He says to them, ‘See, I have relinquished all your former sins for you. However, from now on there is a new account (heshbon).’ Thus it is stated (in Lev. 23:40), ‘And you shall take for yourselves on the first day.’ [It is] first for the reckoning (heshbon) of sins.’” The Holy One, blessed be He, said to them, “In this world I have told you to make a sukkah in order to pay me my remuneration for what I have done for you. It is so stated (in Lev. 23:42-43), ‘You shall dwell in sukkot for seven days […]. In order that your generations may know that I had [the Children of Israel] dwell in sukkot.’ So I reckon it to your credit, as if you are rendering payment to Me. But in the world to come I will appear over you like a sukkah, as stated (in Is. 4:6), ‘There shall be a sukkah as a shade from the heat by day.’”

It is written (in Ps. 62:10 [9]): HUMANS ARE MERE VANITY. R Hiyya⁶⁵Since the authority generally cited as R. Hiyya lived sometime before R. Levi, the R. Hiyya cited here could not be he. This Hiyya may well be R. Hiyya the father of R. Berekhiah the Priest. said in the name of R. Levi: All vanities which Israel does all the days of the year are (ibid., cont.:) TO GO UP (i.e., vanish) ON THE SCALES (mozenayim). The Holy One pardons them in the constellation Libra (mozenayim), in the month of Tishri, as stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU <TO CLEANSE YOU>….

Rabban Gamaliel said: Abraham sent and called for Shem, the son of Noah, and he circumcised the flesh of the foreskin of our father Abraham, and the flesh of the foreskin of Ishmael his son, as it is said, "In the selfsame day was Abraham circumcised, and Ishmael his son" (Gen. 17:26). "In the selfsame day" (means) in the might of the sun at midday. Not only that, but (it indicates) the tenth day of the month, the Day of Atonement. It is written in connection with the Day of Atonement, "Ye shall do no manner of work on that selfsame day, for it is a day of atonement" (Lev. 23:28); and in the present instance the text says, "In the selfsame day was Abraham circumcised" (Gen. 17:26). Know then that on the Day of Atonement Abraham our father was circumcised. Every year the Holy One, blessed be He, sees the blood of our father Abraham's circumcision, and He forgives all the sins of Israel, as it is said, "For on this day shall atonement be made for you, to cleanse you" (Lev. 16:30). In that place where Abraham was circumcised and his blood remained, there the altar was built, and therefore, "And all the blood thereof shall he pour out at the base of the altar" (Lev. 4:30). (It says also), "I said unto thee, In thy blood, live; yea, I said unto thee, In thy blood, live" (Ezek. 16:6).

Hew these two tablets of stone (Exod. 34:1). When did Moses descend from the mountain? R. Judah the son of Shalum said: Moses remained on the mountain with the Holy One, blessed be He, for one hundred and twenty days. How did he arrive at this conclusion? From the verse In the third month after the children of Israel were gone out of the land of Egypt (Exod. 19:1). On the sixth day of that month He gave him the Ten Commandments, as it is written concerning him: And Moses went up into the mountain of God (ibid. 24:13). He remained there for forty days, that is, the twenty-four days of the month of Sivan and the sixteen days of the month of Tammuz—totaling forty days in all. He descended from the mountain on the seventeenth day of Tammuz, and on the eighteenth day and nineteenth day he saw the calf, broke the tablets, and halted their revelry. On the twentieth day he turned and ascended once again, as is said: And it came to pass on the morrow that Moses said unto the people: “Ye have sinned a great sin; and now I will go up unto the Lord” (ibid. 32:30). And it is written: And Moses returned unto the Lord and said: “Oh, this people have sinned a great sin” (ibid, v. 31). He remained there the ten days of the month of Tammuz and the entire month of Av, totaling another forty days. He went up on the first day of the month of Elul when He told him: Hew thee these two tablets … and be ready by the morning (ibid. 34:1–2). And he hewed … and Moses rose up early in the morning, and went up unto Mount Sinai (ibid., v. 4). He stayed there throughout the month of Elul and until the tenth day of Tishri (another ten days). On the tenth day of Tishri he descended while the Israelites were praying and fasting. On that day He said to him: I have pardoned according to thy word (Num. 14:20). Then the Holy One, blessed be He, established that day as the day of forgiveness and pardon for the future generations (Yom Kippur), as it is said: For on this day shall atonement be made for you, to cleanse you (Lev. 16:30). Thereupon He commanded Moses: Let them make Me a Sanctuary (Exod. 25:8).

Rabbi Zechariah said: They read in the Torah and found written therein, "And ye shall afflict your souls" (Lev. 16:29), and on the Day of Atonement they caused a Shophar to be sounded throughout all the camp and proclaimed a fast for all Israel, old and young. Were it not for the Day of Atonement the world could not stand, because the Day of Atonement is in this world and in the world to come, || as it is said, "It is a sabbath of sabbaths unto you" (Lev. 16:31). "A sabbath" refers to this world, "sabbaths" refers to the world to come. Moreover, if all the festivals pass away, the Day of Atonement will not pass away, for the Day of Atonement effects reconciliation for serious offences as well as for slight offences. Whence do we know that the Day of Atonement effects reconciliation? Because it is said, "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean" (Lev. 16:30). "From your sins" is not written here, but "from all your sins shall ye be clean before the Lord" (ibid.).

Another interpretation (of 22:11): BUT < THE ANGEL OF THE LORD > CALLED UNTO HIM. Abraham said to him: Who are you? He said to him: I am an angel. Abraham said to him: When the Holy One told me to sacrifice him, he told me so himself. So now I ask that he himself tell me < to stop >. Immediately the Holy One, having opened the firmament and the lower sky, said to him (in Gen. 22:16): I BY MYSELF HAVE SWORN. Abraham said to him: So now you have sworn! But I also have sworn that I am not coming down from this altar until I say everything that I must. He said to him: Say everything that you must. Abraham said to him: Did you not tell me that what you would raise up from me would completely fill up the world, as stated (in Gen. 15:5): AND COUNT THE STARS … SO SHALL YOUR SEED BE? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: And did you not tell me that you would multiply my children like the dust, as stated (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH? The Holy One said to him: Yes. He said to him: From whom? He said to him: From Isaac. He said to him: Just as I had the right to talk back to you and did not say anything to you, O Sovereign of the World—Yesterday you said (in Gen. 21:12): FOR IN ISAAC SHALL SEED BE SUMMONED FOR YOU; but now you are saying (in Gen. 22:2): AND OFFER HIM THERE AS A BURNT OFFERING. Yet I suppressed my urge and did not talk back to you. < Just as I have acted in this way >, you also, when Isaac's children sin against you and enter into sorrow, remember on their behalf the binding of their father Isaac. Forgive them, and redeem them from their sorrows. The Holy One said to them: You have had your say; I will also have mine. The Holy One said to him: Your children are going to be sinful in my presence, < and I am going > to judge them on New Year's day. However, if they ask me to forgive them and blow a shofar before me on that day—Abraham said to him: And what is a shofar? The Holy One said to him: Do you not know? He said to him: Turn around and look. Immediately (as we read in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES [TO LOOK AND THERE WAS A RAM BEHIND HIM CAUGHT IN A THICKET ON HIS HORNS]. It says here nothing but ON HIS HORNS. He said to him: They will blow on a horn before me, and I will forgive their sins. In that hour he gave praise and thanksgiving to the Holy One; and that is how David gave praise¹⁷⁷Gk.: kalos. (in II Sam. 22:3 // Ps. 18:3 [2]): < THE LORD … MY SHIELD > AND MY HORN OF SALVATION. And it says also (in Joel 2:15): BLOW A SHOFAR IN ZION. The beginning (of the verse) concerns New Year's day. Then afterwards (ibid., cont.): SANCTIFY A FAST. This refers to the Day of Atonement, < which comes > after ten days, on which the Holy One forgives their sins. Thus it is stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU…. Blessed are you, O Israel! How the Holy One has loved you! < He has done for you > what he has not done for any people or tongue, as stated (in Ps. 111:6): HE HAS DECLARED THE POWER OF HIS WORKS TO HIS PEOPLE < IN GIVING THEM THE HERITAGE OF THE NATIONS >. It is also written (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB, HIS STATUTES AND HIS ORDINANCES TO ISRAEL. And it is written (in vs. 20): HE HAS NOT DONE SO FOR ANY NATION; AND, AS FOR HIS ORDINANCES, THEY HAVE NOT KNOWN THEM. HALLELUJAH.