וּבְי֨וֹם עֶשְׂרִ֤ים וּשְׁלֹשָׁה֙ לַחֹ֣דֶשׁ הַשְּׁבִיעִ֔י שִׁלַּ֥ח אֶת־הָעָ֖ם לְאָהֳלֵיהֶ֑ם שְׂמֵחִים֙ וְט֣וֹבֵי לֵ֔ב עַל־הַטּוֹבָ֗ה אֲשֶׁ֨ר עָשָׂ֤ה יְהוָה֙ לְדָוִ֣יד וְלִשְׁלֹמֹ֔ה וּלְיִשְׂרָאֵ֖ל עַמּֽוֹ׃
A trzeciego i dwudziestego dnia siódmego miesiąca odesłał lud do swoich namiotów, radosny i radosny z serca dla dobroci, jaką Pan okazał Dawidowi, Salomonowi i Izraelowi, jego ludowi.
Ein Yaakov (Glick Edition)
R. Jonathan b. Achmai and R. Juda b. Gerim had been studying the chapter concerning vows before R. Simon b. Jochai. In the evening they took leave of him and departed. On the following morning they returned and asked leave again. Whereupon R. Simon b. Jochai said unto them: "Did you not take leave of me last night?" They answered him: "Has not our master taught us that a disciple who takes leave of his teacher and remains in the same place over night must take leave again? For it is "written (I Kings 8, 66) On the ninth day (the twenty-second day, of the seventh month) he dismissed the people, and they blessed the king; and it is again written (II Chron. 7, 10) And on the twenty-third day of the seventh month he dismissed the people. We infer from this that a disciple who, after taking leave of his master, remains over night in the same place, must take leave again." [Hence both dates are correct.] He then said to his son: "These are worthy (scholarly) men. Go and let them bestow a blessing upon you." His son went, and found them discussing the contradiction of the following passages (Prov. 4, 26) Balance well the track of thy foot, and let all thy ways be firmly right; and it is written (Ib. 5, 6) So that she cannot balance the path of life; her tracks are unsteady and she knoweth it not. This presents no difficulty; the latter passage refers to such a commandment that can not be performed by others (Ib. b) and the former passage has reference to such as can be performed by others. [When it should be preferred to study.] They again propounded a question: It is written (Ib. 3, 15) She is more precious than pearls, and all the valuable things are not equal unto her. Hence, Heavenly things are equal; and it is written (Ib. 8, 2) And all the things that men wish for are not equal to her; hence even Heavenly things are included? And this they also explained that the one refers to such a case which may be performed by others, while the other refers to such a case which cannot be performed by other. Then they turned to him (the son) and said. "Wherefor hast thou come to us?" "Father sent me here to receive your blessing," was his answer. Whereupon they said to him: "May it be His will that thou sowest and never reapest; thou shalt bring in, but never carry out; thou Shalt give forth but not bring in; thy permanent house shall be waste and thy temporary dwelling shall be inhabited; thy table shall be confused, and thou shalt not see a first year." When he returned unto his father he said: "Not only did they not bless me but, on the contrary, they caused me grief with their words!" "What did they say to you?" asked his father. He recited the above. "All there are blessings!" exclaimed his father, "viz: Thou shalt sow and not reap means [allegorically] that thou shalt bear children and they shall not die. Thou shalt bring in and not give forth means that thou shalt bring in thy house wives for sons, and thy male children shall not die, so their wives will not need to leave thy house. Thou shalt give forth and not bring in means that thou shalt have daughters and their husbands shall not die, so that they shall not be compelled to return to thy house. Thy permanent house shall be ruined and thy temporary dwelling shall be inhabited — for this world is only a temporary dwelling and the world to come is the real house, as it is written (Ps. 49, 12) Their inward thought is, that their houses are to be forever. Do not read Kirbam, (their inward) but Kivrom (their graves). Thy table shall be confused, on account of many children. And thou shalt not see a first year means thy wife shall not die, so that thou shalt not be compelled to marry another."
Bereshit Rabbah
“My rainbow I have set in the cloud, and it shall be as a sign of a covenant between Me and the earth” (Genesis 9:13).
“My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me.10The rainbow is a representation of God’s likeness (see Ezekiel 1:28). Is that possible?11Is it possible to speak of God as having a visual representation? It is, rather, like the straw [kashin] of the grain.12The straw is connected to the grain, but is not similar to it. The rainbow is reminiscent of God’s presence, but is not similar in any way to Him.
“It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud” (Genesis 9:14).
“It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going to bring it down onto his son,13Because he had angered him. but instead brought it down upon his servant.14When God fills the sky with clouds, intending to punish mankind, He instead deflects it onto uninhabited areas, where it will not cause destruction. The context for this remark appears later in this section.
“The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature of all flesh that is upon the earth” (Genesis (9:16).
“The rainbow shall be in the cloud and I will see it, to remember the eternal covenant between God…” – this is the supernal attribute of justice, “and every living creature”…15The conclusion of this statement is found later in this section.
Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some say it was about the passage concerning libations. [Afterwards,] they took their leave of him, but they stayed over for another day. They said: ‘We must go take leave of him a second time.’ One of them expounded and said to the others: ‘It was already written: “Joshua blessed them and sent them off, and they went to their tents” (Joshua 22:6). Why, then, does the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”? (Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the tribes of Reuben and Gad were together with them, and spent fourteen years in this manner. They took their leave of Joshua to go back to their tents. But they stayed over there a few more days, and went back to take leave of him a second time. That is why it is stated: “Also when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that his entourage had diminished,16Because all the Reubenites and Gadites were about to cross the Jordan. they accompanied him back to his house.17And there, when they finally parted ways, Joshua blessed them again. The latter blessing was greater than the former. That is what is written: “He said to them, saying: Return to your tents with much wealth, with very much livestock, with silver, with gold, with bronze, with iron, and with very many garments. Divide the spoils of your enemies with your brethren”’ (Joshua 22:8).
Another one expounded: It was already written [concerning Solomon]: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66). Why, then, is it stated [further]: “On the twenty-third day of the seventh month he sent the people away”? (II Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed there several additional days, so they went back to take their leave of him a second time. That is why it is stated: “On the twenty-third day of the seventh month he sent the people away.”
Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days, and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days before the festival [Sukkot] that do not include a Shabbat and Yom Kippur. During those seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps. Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’18And this was the second blessing mentioned in the verse. And the latter blessing was greater than the former, as it is stated: “And they went to their tents joyful and good-hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’
Another one of them expounded: It was already written [regarding Elisha]: “She departed from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told the man of God”? (II Kings 4:7).19She had already spoken to Elisha and left him. Why did she return to him, and what did she tell him? The explanation is that: “the oil had stopped [vayaamod]”20Vayaamod literally means “it stood.” It is usually understood here to mean that it stood still, ceasing to flow. (II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen21And it was in this sense that the oil had “stood.” and she came to ask whether she should sell it or not sell it.22She wanted to know if the miraculous price rise would continue. The latter blessing was greater than the former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will come to life.23When he said “will live” he meant that it would suffice until the time when all men will return to life.
When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of Torah scholars to accompany them, to find out what they would expound on the way. One of them expounded: It was already written: “The angel of God that was going before the camp of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state [further]: “And the pillar of cloud traveled from before them and stood behind them”? (Exodus 14:19). The explanation is that the same attribute of strict justice that had been extended against Israel,24Represented by the pillar of cloud. the Holy One blessed be He redirected it against the Egyptians.25It is here that the parable of the father with the hot metal tool applies.
Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature…” – “between God” – this is the supernal attribute of strict justice; “and every living creature” – this is the attribute of justice below. The supernal attribute of justice is severe; the attribute of justice below is lenient.
One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:] ‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this: perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah 9:23).
Artevan sent a priceless jewel to our Rabbi.26Rabbi Yehuda HaNasi, the patriarch. He said to him: ‘Send me a valuable object that is as valuable as this.’ He sent him a mezuza. He sent a message to him, saying: ‘I sent you an item that is priceless and you sent me an item that is worth one polar.’27A small coin. He said to him: ‘My objects and your objects cannot equal it.28The Torah is more valuable than jewels, and a mezuza has words of Torah written on its parchment. Moreover, you sent me an item that I must guard, and I sent you an item that guards you while you sleep, as it is stated: “It [the Torah] will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be your conversation” (Proverbs 6:22) – in the future [resurrection].’
“My rainbow [kashti] I have set” – My likeness [kishuti]; something that is likened to Me.10The rainbow is a representation of God’s likeness (see Ezekiel 1:28). Is that possible?11Is it possible to speak of God as having a visual representation? It is, rather, like the straw [kashin] of the grain.12The straw is connected to the grain, but is not similar to it. The rainbow is reminiscent of God’s presence, but is not similar in any way to Him.
“It will be, when I bring a cloud over the earth, and the rainbow will be seen in the cloud” (Genesis 9:14).
“It will be, when I bring a cloud over the earth” – Rabbi Yudan in the name of Rabbi Yudan bar Simon: This is analogous to someone who had a hot metal tool in his hand. He was going to bring it down onto his son,13Because he had angered him. but instead brought it down upon his servant.14When God fills the sky with clouds, intending to punish mankind, He instead deflects it onto uninhabited areas, where it will not cause destruction. The context for this remark appears later in this section.
“The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature of all flesh that is upon the earth” (Genesis (9:16).
“The rainbow shall be in the cloud and I will see it, to remember the eternal covenant between God…” – this is the supernal attribute of justice, “and every living creature”…15The conclusion of this statement is found later in this section.
Rabbi Yitzḥak, Rabbi Yoḥanan, and Rabbi Yudan the proselyte went to hear words of Torah from Rabbi Shimon ben Yoḥai. Some say it was about the passage concerning vows, and some say it was about the passage concerning libations. [Afterwards,] they took their leave of him, but they stayed over for another day. They said: ‘We must go take leave of him a second time.’ One of them expounded and said to the others: ‘It was already written: “Joshua blessed them and sent them off, and they went to their tents” (Joshua 22:6). Why, then, does the verse state [further]: “Also when Joshua sent them off to their tents, he blessed them”? (Joshua 22:7). The explanation is that while Israel was conquering and dividing the land, the tribes of Reuben and Gad were together with them, and spent fourteen years in this manner. They took their leave of Joshua to go back to their tents. But they stayed over there a few more days, and went back to take leave of him a second time. That is why it is stated: “Also when [Joshua] sent them off…”’ Rabbi Yudan said: ‘The tribes of Reuben and Gad were members of Joshua’s entourage, so he accompanied them to the Jordan. When they saw that his entourage had diminished,16Because all the Reubenites and Gadites were about to cross the Jordan. they accompanied him back to his house.17And there, when they finally parted ways, Joshua blessed them again. The latter blessing was greater than the former. That is what is written: “He said to them, saying: Return to your tents with much wealth, with very much livestock, with silver, with gold, with bronze, with iron, and with very many garments. Divide the spoils of your enemies with your brethren”’ (Joshua 22:8).
Another one expounded: It was already written [concerning Solomon]: “On the eighth day he sent the people away, and they blessed the king” (I Kings 8:66). Why, then, is it stated [further]: “On the twenty-third day of the seventh month he sent the people away”? (II Chronicles 7:10). The explanation is that they took their leave of him, but then they stayed there several additional days, so they went back to take their leave of him a second time. That is why it is stated: “On the twenty-third day of the seventh month he sent the people away.”
Rabbi Levi said: It is written: “For they engaged in the dedication of the altar for seven days, and then the festival was seven days” (II Chronicles 7:9) – and you cannot have seven days before the festival [Sukkot] that do not include a Shabbat and Yom Kippur. During those seven days the people of Israel were eating, drinking, rejoicing, and kindling lamps. Afterwards they then regretted the matter. They said: ‘Perhaps we have a sin on our hands for having desecrated Shabbat and for not fasting on Yom Kippur.’ In order to reassure them that the Holy One blessed be He approved of their actions, a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’18And this was the second blessing mentioned in the verse. And the latter blessing was greater than the former, as it is stated: “And they went to their tents joyful and good-hearted” (I Kings 8:66). Rabbi Yitzḥak said: “Joyful” – that they found their wives ritually pure; “and good-hearted” – that they [their wives] became pregnant with males. Rabbi Levi said: [The joy was because] a Divine Voice emerged and said to them: ‘All of you are among the participants in the World to Come.’
Another one of them expounded: It was already written [regarding Elisha]: “She departed from him” (II Kings 4:5). Why, then, does the verse state [afterwards]: “She came and told the man of God”? (II Kings 4:7).19She had already spoken to Elisha and left him. Why did she return to him, and what did she tell him? The explanation is that: “the oil had stopped [vayaamod]”20Vayaamod literally means “it stood.” It is usually understood here to mean that it stood still, ceasing to flow. (II Kings 4:6) – [what happened was] that the price of oil had [miraculously] risen21And it was in this sense that the oil had “stood.” and she came to ask whether she should sell it or not sell it.22She wanted to know if the miraculous price rise would continue. The latter blessing was greater than the former. “You and your sons will live on the remainder” (II Kings 4:7) – until the dead will come to life.23When he said “will live” he meant that it would suffice until the time when all men will return to life.
When he [Rabbi Shimon ben Yoḥai] saw that they were men of refinement, he sent a pair of Torah scholars to accompany them, to find out what they would expound on the way. One of them expounded: It was already written: “The angel of God that was going before the camp of Israel traveled and went behind them” (Exodus 14:19). Why, then, does the verse state [further]: “And the pillar of cloud traveled from before them and stood behind them”? (Exodus 14:19). The explanation is that the same attribute of strict justice that had been extended against Israel,24Represented by the pillar of cloud. the Holy One blessed be He redirected it against the Egyptians.25It is here that the parable of the father with the hot metal tool applies.
Another expounded: It is written: “The rainbow shall be in the cloud, and I will see it, to remember the eternal covenant between God and every living creature…” – “between God” – this is the supernal attribute of strict justice; “and every living creature” – this is the attribute of justice below. The supernal attribute of justice is severe; the attribute of justice below is lenient.
One of them expounded: One verse says: “All objects cannot equal it [Torah wisdom]” (Proverbs 8:11), and one verse says: “All of your objects cannot equal it” (Proverbs 3:15). “[All] objects” – these are mitzvot and good deeds. “Your objects” – these are precious stones and pearls. Rabbi Aḥa in the name of Rabbi Tanḥum bar Rabbi Ḥiyya: [God said:] ‘My objects and your objects cannot equal it; “Rather, let the one who glories, glory in this: perceiving and knowing Me, for I am the Lord who performs kindness, justice…”’ (Jeremiah 9:23).
Artevan sent a priceless jewel to our Rabbi.26Rabbi Yehuda HaNasi, the patriarch. He said to him: ‘Send me a valuable object that is as valuable as this.’ He sent him a mezuza. He sent a message to him, saying: ‘I sent you an item that is priceless and you sent me an item that is worth one polar.’27A small coin. He said to him: ‘My objects and your objects cannot equal it.28The Torah is more valuable than jewels, and a mezuza has words of Torah written on its parchment. Moreover, you sent me an item that I must guard, and I sent you an item that guards you while you sleep, as it is stated: “It [the Torah] will guide you when you walk” (Proverbs 6:22) – in this world. “When you lie down, it will protect you” (Proverbs 6:22) – at the moment of death. “And when you awaken, it will be your conversation” (Proverbs 6:22) – in the future [resurrection].’