Midrasz do Zachariasza 7:78
Eikhah Rabbah
“Let all their wickedness come before You, and do to them as You did to me for all my transgressions, for my sighs are many and my heart is suffering” (Lamentations 1:22).
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,216Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).217The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,216Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).217The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic
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Eikhah Rabbah
“Let all their wickedness come before You, and do to them as You did to me for all my transgressions, for my sighs are many and my heart is suffering” (Lamentations 1:22).
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,216Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).217The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic
“Let all their wickedness come before You, and do to them,” bring upon them what You brought upon me. Be exacting with them as You were exacting with me. “And do [veolel] to them,” pluck their infants [olelateihon] as You plucked my infants.
“For my sighs are many and my heart is suffering.” You find that in the matter that Israel sinned, with that they were punished, and with that they were comforted. They sinned with rosh, they were punished with rosh, and they were comforted with rosh. They sinned with rosh, as it is written: “Let us appoint a leader [rosh] and return to Egypt” (Numbers 14:4). They were punished with rosh, as it is written: “Every head [rosh] is ill” (Isaiah 1:5). And they are comforted with rosh, as it is written: “Their king passed before them, and the Lord is at their head [berosham]” (Micah 2:13).
They sinned with the ear, as it is written: “They made their ears hard of hearing” (Zechariah 7:11). They were punished with the ear, as it is written: “That anyone who hears it, both his ears will ring” (I Samuel 3:11). They are comforted with the ear, as it is written: “Your ears will hear a matter from behind you, saying: [This is the way, walk in it, when you go right and when you go left]” (Isaiah 30:21).
They sinned with the eye, as it is written: “Because the daughters of Zion are haughty and they walk with outstretched necks and painted eyes” (Isaiah 3:16). They were punished with the eye, as it is written: “My eye, my eye sheds water” (Lamentations 1:16). They are comforted with the eye, as it is written: “For with their own eyes they will see the return of the Lord to Zion” (Isaiah 52:8).
They sinned with af, as it is written: “Behold, they extend the branch to their nose [af]” (Ezekiel 8:17). They were punished with af, as it is written: “I, too [af], will walk with them indifferently” (Leviticus 26:41). They are comforted with af, as it is written: “And despite [ve’af gam] this, when they are in the land of their enemies, I will not have spurned them and will not have rejected them, to destroy them, to violate My covenant with them” (Leviticus 26:44).
They sinned with the mouth, as it is written: “Every mouth speaks depravity” (Isaiah 9:16). They were punished with the mouth, as it is written: “They consumed Israel with every mouth” (Isaiah 9:11). They are comforted with the mouth, as it is written: “Then will our mouths be filled with laughter” (Psalms 126:2).
They sinned with the tongue, as it is written: “They drew their tongues, their bow of falsehood” (Jeremiah 9:2). They were punished with the tongue, as it is written: “The tongue of the suckling cleaved [to the roof of his mouth in thirst]” (Lamentations 4:4). They are comforted with the tongue, as it is written: “And our tongues with song; [then will they say among the nations: The Lord has done great things for them]” (Psalms 126:2).
They sinned with the heart, as it is written: “They made their hearts as adamant, not to hear” (Zechariah 7:12). They were punished with the heart, as it is written: “Every heart is suffering” (Isaiah 1:5). They are comforted with the heart, as it is written: “speak to the heart of Jerusalem” (Isaiah 40:2).
They sinned with the hand, as it is written: “Your hands are filled with blood” (Isaiah 1:15). They were punished with the hand, as it is written: “The hands of merciful women cooked their children” (Lamentations 4:10). They are comforted with the hand, as it is written: “The Lord will continue setting His hand again, a second time [to recover the remnant of His people…]” (Isaiah 11:11).
They sinned with the foot, as it is written: “For their feet run to evil” (Proverbs 1:16). They were punished with the foot, as it is written: “Before your feet stumble on the mountains of the night (Jeremiah 13:16). They are comforted with the foot, as it is written: “How pleasant are the feet of the herald upon the mountains” (Isaiah 52:7).
They sinned with hu, as it is written: “They denied the Lord and said: He [hu] is not” (Jeremiah 5:12). They were punished with hu, as it is written: “He was transformed into their enemy, He [hu] waged war against them” (Isaiah 63:10). They are comforted with hu, as it is written: “I, it is I, who [hu] am your Comforter” (Isaiah 51:12).
They sinned with zeh, as it is written: “For this [zeh] man Moses” (Exodus 32:1). They were punished with zeh, as it is written: “For this [zeh] [our heart] is suffering” (Lamentations 5:17). They are comforted with zeh, as it is written: “Behold, this [zeh] is our God, we hoped to Him [that He would save us; this is the Lord to whom we hoped, we will be glad and rejoice in His salvation]” (Isaiah 25:9).
They sinned with fire, as it is written: “The children gather wood, and the fathers kindle the fire...[in order to anger Me]” (Jeremiah 7:18). They were punished with fire, as it is written: “From on high He sent fire into my bones” (Lamentations 1:13). They are comforted with fire, as it is written: “I will be for it,216Jerusalem. the utterance of the Lord, a wall of fire all around” (Zechariah 2:9).
They sinned with yesh, as it is written: “Is [hayesh] the Lord among us or not?” (Exodus 17:7). They were punished with yesh, as it is written: “Is there any [yesh] pain like my pain?” (Lamentations 1:12). They are comforted with yesh, as it is written: “To bequeath substance [yesh] to those who love me, and I will fill their storehouses” (Proverbs 8:21).
They sinned doubly, as it is written: “Jerusalem has committed a sin [ḥet ḥata]” (Lamentations 1:8).217The Hebrew verse employs the word sin [ḥet] twice, such that a literal translation would be “Jerusalem has sinned a sin.” They were punished doubly, as it is written: “For it has received from the hand of the Lord double for all its sins” (Isaiah 40:2). They are comforted doubly, as it is written: “Comfort, comfort [naḥamu naḥamu] My people” (Isaiah 40:1).
End of the First Alphabetical Acrostic
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Midrash Tanchuma
(Lev. 26:3:) “If you walk in My statutes….” This text is related (to Hos. 9:17), “My God will reject them because they did not heed Him….” The Holy One, blessed be He, said, “I have said that you would be set in security, as stated (in Amos 9:15), ‘And when I plant them in their land, [they shall never again be uprooted]….’ When? (Lev.: 26:3, 5:) ‘If you walk in My statutes […] You shall eat your fill of bread.’ But you did not so act.” Instead (according to II Kings 17:9), “The Children of Israel attributed things which were not right to the Lord.” [So] I have also set upon you things which I did not write in My Torah. [It is so stated] (in Deut. 28:61), “Moreover [the Lord will bring upon you] every disease and every plague which is not written [in this book of the Torah].” Now what were the “things they attributed, which were not right to the Lord?” As Isaiah said (in Is. 1:4), “They have forsaken the Lord […];” do not say, “They have forsaken ('zbw) [Me],” but “They,” as it were, “have made me worth forsaking ('yzbw) (i.e., caused me to be cruel).” Now I was called (in Exod. 34:6), “The Lord, the Lord, a merciful and gracious God.” But through their sins, they have made Me cruel and changed My trait of mercy to cruelty, as stated (in Lam. 2:5), “The Lord has become like an enemy, He swallowed Israel.” It also says (in Is. 63:10), “But they rebelled, and grieved His holy spirit; then He became their enemy, and Himself made war against them.” Therefore, Hosea said, “Who has brought this about for you? [It was] because you did not heed Him, (in Hos. 9:17), ‘My God will reject them because they did not heed Him.’” It is also written (in Deut. 28:65), “And among those nations you shall find no peace. Another interpretation (of Lev. 26:3, 4, 14, 19) “If you walk in My statutes…, then I will give you your rains in their season…. But if you do not heed Me…. I will make your heavens like iron”: It also says so (in Hag. 1:10), “For that reason the heavens over you have withheld dew, and the earth has withheld its produce.” Because of your sins, the nations are also afflicted. R. Joshua ben Levi said, “If the nations had known that they are afflicted because of the sins of Israel, they would have raised two armies2Gk.: stratiai. to guard each and every person of Israel in order that they keep the Torah and not sin. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from [fulfilling] the commandments.” As when Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10), “For that reason the heavens over you have withheld dew.” But if [the Israelites] do not sin, all the world is blessed on their account, as stated (in Gen. 26:4), “and through your seed shall all the nations of the earth be blessed.” The Holy One, blessed be He, said to Moses (in Exod. 20:19-20), “You yourselves have seen that I spoke with you from the heavens. Along with Me you shall not make gods of silver, nor shall you make for yourselves gods of gold.” So if you sin [and pray to me], I will not answer you, as stated (in Zech. 7:13), “And it came to pass that, as He called, and they did not heed; ‘So let them call, and I will not heed,’ [says the Lord of hosts].” Therefore (according to Exod. 20:20), “Along with Me you shall not make gods of silver.”
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Midrash Tanchuma Buber
Another interpretation (of Lev. 26:3, 4, 14, 19:) IF YOU WALK IN MY STATUTES…, THEN I WILL GIVE YOU YOUR RAINS IN THEIR SEASON…. BUT IF YOU DO NOT HEED ME…. I WILL MAKE YOUR HEAVENS LIKE IRON. It also says so (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW, AND THE EARTH HAS WITHHELD ITS PRODUCE. Because of your sins, the nations are also afflicted. R. Joshua ben Levi said: If the nations had known that, when Israel sinned, they also would be afflicted, they would have raised two armies5Gk.: stratiai. in order to keep each and every person of Israel [from sinning.6The bracketed portion continues to the end of the section. Since the passage is lacking in Buber’s main Oxford ms., he has drawn on Codex Vaticanus Ebr. 34. However, it was not enough for the nations that they were not watching over Israel, but in addition they stopped them from < fulfilling > the commandments. Thus because Israel sins, all the whole world is afflicted, as stated (in Hag. 1:10): FOR THAT REASON THE HEAVENS OVER YOU HAVE WITHHELD DEW. But if < the Israelites > do not sin, all the world is blessed on their account, as stated (in Gen. 26:4): AND THROUGH YOUR SEED SHALL ALL THE NATIONS OF THE EARTH BE BLESSED. The Holy One said to Moses (in Exod. 20:19–20 [22–23]): YOU YOURSELVES HAVE SEEN THAT I SPOKE WITH YOU FROM THE HEAVENS. ALONG WITH ME YOU SHALL NOT MAKE GODS OF SILVER, NOR SHALL YOU MAKE FOR YOURSELVES GODS OF GOLD. So if you sin and pray to me, I will not answer you, as stated (in Zech. 7:13): AND IT CAME TO PASS THAT, AS {I} [HE] CALLED, AND THEY DID NOT HEED; SO LET THEM CALL, AND I WILL NOT HEED, SAYS THE LORD OF HOSTS. Therefore (according to Exod. 20:20 [23]): ALONG WITH ME YOU SHALL NOT MAKE GODS OF SILVER….]
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Midrash Tanchuma Buber
[Another interpretation (of Numb. 14:27): HOW LONG ('ad matay) …?] This text is related (to Zech. 7:13): AND IT CAME TO PASS THAT, AS {I} [HE CALLED, AND THEY DID NOT HEED; SO LET THEM CALL, AND I WILL NOT HEED, SAYS THE LORD OF HOSTS. <It will be> measure for measure, said the Holy One. Because I have spoken four times, so you are going to say something similar four times. Four times did I say: <HOW LONG?>
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Midrash Tanchuma Buber
is> to fulfill what was said (in Zech. 7:13): AND IT CAME TO PASS THAT, AS {I} [HE] CALLED, AND THEY DID NOT HEED; SO LET THEM CALL, AND I WILL NOT HEED,…. It is therefore stated (in Numb. 14:27): HOW LONG SHALL THIS EVIL CONGREGATION <BE MURMURING AGAINST ME>?.
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Eikhah Rabbah
Rabbi Ḥanina bar Pappa began: “As one who removes a garment on a cold day, and as vinegar on natron, so is one who sings songs to a sorrowful heart” (Proverbs 25:20). Rabbi Ḥanina and Rabbi Yonatan, both of them say: To what were the Ten Tribes and the tribes of Judah and Benjamin comparable? To two people who were covered with a new garment during the rainy season;35In Israel, winter is the rainy season; thus, it rains only when it is cold. this one was pulling the garment from here, and that one was pulling the garment from there, until they ripped it. So too, the Ten Tribes did not cease engaging in idol worship in Samaria, and the tribes of Judah and Benjamin were engaging in idol worship in Jerusalem, until they caused Jerusalem to be destroyed.
Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – because they had called [shekare’u] to the calf: “This is your god, Israel” (Exodus 32:4). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua said: [This is analogous] to one who had a wine cellar. He checked the first barrel and found it to be vinegar; the second, and he found it to be vinegar; the third, and he found it to be vinegar. He said: This indicates that it is all bad. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Berekhya said: As much as one sings it will not enter the ear of the dancer; as much as one sings, the foolish son does not listen.36The foolish son does not accept rebuke.
Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Simon said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – like that which is written: “And it was that when He called [kara] and they did not listen” (Zechariah 7:13). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua bar Neḥemya said: Like one who places vinegar on natron and breaks it [vesotero], so they would refute the words of the Torah. That is what is written: “They would insult [soterim] the messengers of God” (II Chronicles 36:16). Rabbi Abba bar Kahana said: Like a cow that licks up [food] with its mouth.37When a cow eats, it drools, is messy, and renders the rest of its feed revolting. Similarly, when they would discuss Torah, what emerged from their mouths disgraced the Torah and rendered it unpalatable. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: The cynics of the generation would mutter with their mouths, hint with their eyes, indicate with their fingers, and say: “The vision that he envisions is for many days, and for distant times he prophesies” (Ezekiel 12:27).38The prophet warned the nation of impending doom, but the people discounted the warnings and assumed that any negative events would still be far off. The Holy One blessed be He said to them: As you live, “for in your days, rebellious house, [will I speak the word and perform it] (Ezekiel 12:25). Immediately, “He brought against them the king of the Chaldeans, and he killed their young men by the sword…” (II Chronicles 36:17). And it is written: “He burned the House of the Lord” (II Kings 25:9) – this is the Temple; “and the king's palace” (II Kings 25:9) – this is Zedekiah’s palace; “and all the houses of Jerusalem” (II Kings 25:9) – Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem, not including the Temple. From where is that derived? That is the numerical value of “mele’ati” (Isaiah 1:21).39Mem – 40; lamed – 30; tav – 400; yod – ten = 480. The alef has a numerical value of one, and refers to the Temple. Each one of them had a school for Bible and an academy for Mishna. Vespasian ascended against all of them and destroyed them. “And every great house” (II Kings 25:9) – this is the study hall of Rabban Yoḥanan ben Zakai. Why does he call it a “great house”? It is because they relate the praise of the Holy One blessed be He there. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Ḥanina bar Pappa and Rabbi Simon: Rabbi Ḥanina bar Pappa said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – because they had called [shekare’u] to the calf: “This is your god, Israel” (Exodus 32:4). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua said: [This is analogous] to one who had a wine cellar. He checked the first barrel and found it to be vinegar; the second, and he found it to be vinegar; the third, and he found it to be vinegar. He said: This indicates that it is all bad. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Berekhya said: As much as one sings it will not enter the ear of the dancer; as much as one sings, the foolish son does not listen.36The foolish son does not accept rebuke.
Another matter: “As one who removes a garment on a cold day” (Proverbs 25:20) – Rabbi Simon said: On the day that Nebuchadnezzar waged war against Israel, he removed from them two garments, the priestly garments and royal garments. “On a cold [kara] day” – like that which is written: “And it was that when He called [kara] and they did not listen” (Zechariah 7:13). “Vinegar on natron” (Proverbs 25:20) – Rabbi Yehoshua bar Neḥemya said: Like one who places vinegar on natron and breaks it [vesotero], so they would refute the words of the Torah. That is what is written: “They would insult [soterim] the messengers of God” (II Chronicles 36:16). Rabbi Abba bar Kahana said: Like a cow that licks up [food] with its mouth.37When a cow eats, it drools, is messy, and renders the rest of its feed revolting. Similarly, when they would discuss Torah, what emerged from their mouths disgraced the Torah and rendered it unpalatable. “So is one who sings songs to a sorrowful heart” (Proverbs 25:20) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: The cynics of the generation would mutter with their mouths, hint with their eyes, indicate with their fingers, and say: “The vision that he envisions is for many days, and for distant times he prophesies” (Ezekiel 12:27).38The prophet warned the nation of impending doom, but the people discounted the warnings and assumed that any negative events would still be far off. The Holy One blessed be He said to them: As you live, “for in your days, rebellious house, [will I speak the word and perform it] (Ezekiel 12:25). Immediately, “He brought against them the king of the Chaldeans, and he killed their young men by the sword…” (II Chronicles 36:17). And it is written: “He burned the House of the Lord” (II Kings 25:9) – this is the Temple; “and the king's palace” (II Kings 25:9) – this is Zedekiah’s palace; “and all the houses of Jerusalem” (II Kings 25:9) – Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem, not including the Temple. From where is that derived? That is the numerical value of “mele’ati” (Isaiah 1:21).39Mem – 40; lamed – 30; tav – 400; yod – ten = 480. The alef has a numerical value of one, and refers to the Temple. Each one of them had a school for Bible and an academy for Mishna. Vespasian ascended against all of them and destroyed them. “And every great house” (II Kings 25:9) – this is the study hall of Rabban Yoḥanan ben Zakai. Why does he call it a “great house”? It is because they relate the praise of the Holy One blessed be He there. When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
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Eikhah Rabbah
Rabbi Ḥanina bar Pappa began: “A battering ram, a sword, and a sharp arrow…” (Proverbs 25:18). “A battering ram [mefitz]” – as in, “the Lord will scatter you [vehefitzḥa] among all the peoples” (Deuteronomy 28:64); “a sword” – as in, “I will unsheathe the sword after you” (Leviticus 26:33); “and a sharp arrow” – as in, “when I send the [evil] arrows of famine” (Ezekiel 5:16). All this for whom? For “a man who bears false witness against his friend” (Proverbs 25:18) – that is Israel, who responded and said: “This is your God, Israel” (Exodus 32:4). “A loose tooth and an unsteady foot…” (Proverbs 25:19) – Israel said before the Holy One blessed be He: Master of the universe, when You came to shepherd us, our tooth consumed and crushed others. Why then is the grazing tooth consuming us and the foot is trampling us? It is due to the confidence [we placed] in idolatry, because we betrayed our Rock.40This is based on the continuation of the verse cited above: “Is trust in a traitor on a day of trouble” (Proverbs 25:19). “As one who removes a garment on a cold [kara] day” (Proverbs 25:20) – “and it was that when He called [kara] and they did not listen” (Zechariah 7:13).
Another matter: “[Confidence in an unfaithful man in a time of trouble is like] a loose tooth and an unsteady foot” (Proverbs 25:19) – a tooth that undermines and a foot that gives way. The Holy One blessed be He said: I said to Israel: ‘Betray idol worship and put your trust in Me,’ but they did not do so; rather, they betrayed Me and put their trust in idol worship. That is what is written: “They say to wood: You are my father” (Jeremiah 2:27). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
Another matter: “[Confidence in an unfaithful man in a time of trouble is like] a loose tooth and an unsteady foot” (Proverbs 25:19) – a tooth that undermines and a foot that gives way. The Holy One blessed be He said: I said to Israel: ‘Betray idol worship and put your trust in Me,’ but they did not do so; rather, they betrayed Me and put their trust in idol worship. That is what is written: “They say to wood: You are my father” (Jeremiah 2:27). When they sinned they were exiled. When they were exiled, Jeremiah began lamenting over them, eikha.
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Eikhah Rabbah
Rabbi Alexandri began: “And the leper in whom there is a mark [his garments shall be rent, the hair of his head shall be grown, he shall cover his upper lip, and he shall cry: Impure, impure]” (Leviticus 13:45). “And the leper” – this is the Temple. “In whom there is a mark” – this is idol worship, which imparts impurity like a leprous mark, as it is stated: They desecrated My Temple and defiled it.57There is no such verse, although there are several verses expressing the same idea and employing similar terminology; see, e.g., Jeremiah 7:30, 32:34; Ezekiel 5:11. “His garments shall be rent” – these are the priestly vestments. “The hair of his head shall be grown [parua]” – this is what is stated: “He laid bare the covering of Judah” (Isaiah 22:8) – exposing what was covered.58The allusion is to the roof of the Temple, which was destroyed. The word parua can mean exposed. “He shall cover his upper lip” – once Israel was exiled from among the nations, none of them was capable of expressing a matter of Torah with his mouth. “And he shall cry: Impure, impure” – the first destruction and the second destruction.
Rabbi Yosei ben Ḥalafta said: Anyone who knows how many years Israel engaged in idol worship knows when the son of David will come. We have three verses that support him. One, “I will reckon upon it the days of the Be’alim, to which it burned incense” (Hosea 2:15) – [meaning,] like the days of the Be’alim. Second, “It was, that just as He called and they did not heed, so they will call out and I will not heed” (Zechariah 7:13). Third, “it will be when you will say: For what did the Lord…do [all these to us? You will say to them: Just as you forsook Me and served strange gods in your land, so you will serve strangers in a land not yours]” (Jeremiah 5:19).
Rabbi Yoḥanan and Reish Lakish, both of them addressed this. Rabbi Yoḥanan said: “Because [yaan uvyaan]” (Leviticus 26:43) – measure for measure.59The doubling of the term yaan indicates that the punishment will mirror the sin, measure for measure. Reish Lakish said: “Your land, strangers devour it in your presence [lenegdekhem]” (Isaiah 1:7) – strangers shall devour it corresponding to you [kenegdekhem].60Corresponding to the sins you have committed; for the same length of time you worshipped idols. Rabbi Alexandri learned it from this verse: “All the days that the mark is on him he shall be impure” (Leviticus 13:46). Eikha!
Rabbi Yosei ben Ḥalafta said: Anyone who knows how many years Israel engaged in idol worship knows when the son of David will come. We have three verses that support him. One, “I will reckon upon it the days of the Be’alim, to which it burned incense” (Hosea 2:15) – [meaning,] like the days of the Be’alim. Second, “It was, that just as He called and they did not heed, so they will call out and I will not heed” (Zechariah 7:13). Third, “it will be when you will say: For what did the Lord…do [all these to us? You will say to them: Just as you forsook Me and served strange gods in your land, so you will serve strangers in a land not yours]” (Jeremiah 5:19).
Rabbi Yoḥanan and Reish Lakish, both of them addressed this. Rabbi Yoḥanan said: “Because [yaan uvyaan]” (Leviticus 26:43) – measure for measure.59The doubling of the term yaan indicates that the punishment will mirror the sin, measure for measure. Reish Lakish said: “Your land, strangers devour it in your presence [lenegdekhem]” (Isaiah 1:7) – strangers shall devour it corresponding to you [kenegdekhem].60Corresponding to the sins you have committed; for the same length of time you worshipped idols. Rabbi Alexandri learned it from this verse: “All the days that the mark is on him he shall be impure” (Leviticus 13:46). Eikha!
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Sifrei Bamidbar
(Bamidbar 6:3) "From wine and strong drink he shall separate himself": (The intent is) to equate wine of mitzvah with non-mitzvah (i.e., optional) wine, as being forbidden to a Nazirite (viz. Ibid. 4). For (without this verse) it would follow that since a mourner is forbidden to drink wine (viz. Devarim 26:14) and a Nazirite is forbidden to drink wine, then since I have learned about a mourner that wine of mitzvah (i.e., second-tithe wine) was not equated with optional wine, (the first being forbidden, and the second, permitted), also, in the instance of a Nazirite, wine of mitzvah is not to be equated with optional wine, (i.e., the second, being forbidden, the first must be permitted, [wherefore the verse is needed to tell us that mitzvah wine, too, is forbidden to a Nazirite]). — No, this may be so in the instance of a mourner, where mitzvah eating was not equated with optional eating, (the first being forbidden, and the second, permitted,) wherefore mitzvah wine was not equated with optional wine. But in the instance of the Nazirite, we would say that just as mitzvah eating was equated with optional eating, so, mitzvah wine should be equated with optional wine, (and both should be forbidden. Why, then, is the verse needed to tell us this?). And, furthermore, it follows a fortiori (that mitzvah wine is forbidden to a Nazirite,) viz.: If in the instance of an officiating (Cohein in the Temple), where the rind was not equated with the fruit, nor eating with drinking, nor the eating of grapes with the drinking of wine, (only the last being forbidden), mitzvah wine was equated with optional wine, (both being forbidden, viz. [Vayikra 10:9]), then in the instance of the Nazirite, where the rind was equated with the fruit (both being forbidden), and eating with drinking, and the eating of grapes with the drinking of wine, how much more so, should mitzvah wine be equated with optional wine (and be forbidden!) Why, then, is the verse needed? — No, (i.e., it is needed.) This (i.e., what you have said), may be so with the officiating (Cohein), whose punishment (for drinking) is death, wherefore mitzvah wine was equated with optional wine, whereas in the instance of the Nazirite, whose punishment (for drinking) is not death, we would say that mitzvah wine was not to be equated with optional wine, (and should be permitted.) It must, therefore, be written "From wine and strong drink he shall separate himself," to equate mitzvah wine with optional wine (as forbidden). R. Yossi Haglili says: What is the intent of "From wine and strong drink he shall separate himself"? Because it is written (Devarim 14:23) "and you shall eat before the L-rd your G-d … the (second-) tithe of your grain and wine, etc.", I might think that even Nazirites are included. And how would I satisfy "From wine and strong drink he shall separate himself"? With other wines, excluding mitzvah wines. Or even with mitzvah wines. And how would I satisfy "and you shall eat, etc."? With other men, aside from Nazirites. Or even with Nazirites. It is, therefore, written "From wine and strong drink he shall separate himself" — to equate mitzvah wine with optional wine (as forbidden.) Abba Chanan says in the name of R. Eliezer: Why is it written "From wine and strong drink he shall separate himself"? For it would follow: Since he (a Nazirite) is forbidden to defile himself (for the dead) and he is forbidden (to drink) wine, then if I learn that (for a Nazirite) a meth-mitzvah [(one who, lacking kin, it is a mitzvah for everyone to bury)] is not equated with a non-meth-mitzvah, then mitzvah wine, likewise, should not be equated with optional wine (to be forbidden.) And, further, it would follow a fortiori, viz.: If (dead-body) tumah, which voids (one's elapsed period of Nazaritism) does not equate a meth-mitzvah with a non meth-mitzvah, (it being a mitzvah for a Nazirite to render himself tamei for the first, but forbidden to do so for the second), how much more so should mitzvah wine, which does not void (his lapsed Naziritism) not be equated with optional wine (to be forbidden)! It must, therefore, be written "From wine and strong drink he shall separate himself" to equate mitzvah wine with optional wine (as forbidden). "From yayin (wine) and shechar he shall separate himself": Now yayin is shechar, and shechar is yayin! — But the Torah (sometimes) speaks in two tongues (i.e., synonymously). Similarly: Shechitah (slaughtering) is zevichah, and zevichah is shechitah. Kemitzah (taking the fistful) is haramah, and haramah is kemitzah. Amuka (lowland) is shefelah, and shefelah is amukah. Oth (a sign) is mofeth, and mofeth is oth — but the Torah (sometimes) speaks in two tongues. Here, too — "From yayin and shechar he shall separate himself": Now yayin is shechar and shechar is yayin. But the Torah (sometimes) speaks in two tongues. R. Elazar Hakappar says: "yayin" is diluted; shechar is undiluted. You say this, but perhaps the reverse is the case! — From(Bamidbar 28:7) "And its libation a fourth of a hin for the one lamb. On the holy place (i.e., the altar) shall it be poured (connoting "undiluted"), a pouring of shechar to the L-rd," you must deduce that "yayin" is diluted, and "shechar," undiluted. "From wine and strong drink yazir": "nezirah" in all places connotes separation, viz. (Vayikra 22:2) "and they shall separate ("veyinazru") from the holy things of the children of Israel," and (Ibid. 25:5) "The after-growth of your harvest you shall not reap (in the sabbatical year), and the guarded ("nezirecha," lit., "separated") grapes of your vine you shall not gather," and (Hoshea 9:10)) "And they came to Baal-peor and 'separated themselves' ('vayinazru') to shame," and (Zechariah 7:3) "Shall I weep in the fifth month (Tisha B'av), separating myself ("hinazer"), etc." We find, then, that in all places "nezirah" connotes separation. "From wine and shechar he shall separate himself": I might think, (even) from selling wine or healing (himself with it); it is, therefore, written "he shall not drink," but he is permitted to sell it or to heal himself with it. "Vinegar of wine and vinegar of shechar he shall not drink": We are hereby taught that vinegar is equated with wine. For (without the verse) it would follow (otherwise), viz.: Since an officiating Cohein may not drink wine, then if I have learned that in his case vinegar is not equated with wine, then for a Nazirite, too, vinegar should not be equated with wine. And, furthermore, this should follow a fortiori, viz.: If (in the instance of) an officiating Cohein, whose punishment (for drinking wine) is death, vinegar is not equated with wine, then (in the instance of) a Nazirite, whose punishment is not death, how much more so should vinegar not be equated with wine! (The verse then is needed) to tell us that vinegar is equated with wine. And just as mitzvah wine is equated with optional wine, so, mitzvah vinegar (i.e., second-tithe vinegar) is equated with optional vinegar. What is the intent of "and any steeping of grapes he shall not eat"? We are hereby taught that if he steeped grapes in water, and the taste (of the grapes) was transmitted to the water, it is forbidden. And this serves as a paradigm for everything forbidden by the Torah, viz.: If (in the instance of) a Nazirite, whose prohibition (re wine) is not for all time, (but only for the period of his Naziritism), and whose prohibition does not extend to derivation of benefit (e.g., selling and healing), and whose prohibition is subject to release (by absolution of his Naziritism), the taste (of the forbidden substance) was regarded as the substance itself, then the other prohibitions in the Torah, whose prohibitions are for all time, and whose prohibition extends to derivation of benefit, and whose prohibition is not subject to release — how much more so should the taste (of the forbidden substance) be regarded as the substance itself! "and grapes": Why is this written? It follows (logically) even without being stated, viz.: If he is liable for what issues from the fruit (i.e., wine), should he not be liable for the fruit itself! Rather, what is the intent of "wet" grapes"? To include (as forbidden) half-ripe grapes. You say "to include half-ripe grapes. But perhaps its intent is to exclude dry grapes? (This cannot be) for "and dry" includes dry grapes. What, then, is the intent of "wet"? For (without the verse) it would follow (otherwise), viz.: He is liable for wine and he is liable for grapes. Just as wine is a finished fruit (i.e., product), so, grapes must be a finished product (and not half-ripe). It is, therefore, written "wet" to include half-ripe grapes (as forbidden). Issi b. Yehudah says: What is the intent of "grapes wet and dry"? To impose liability for each in itself (i.e., eating "wet" and "dry" grapes together is regarded as two separate transgressions though one kind of fruit is eaten). (And this serves as a paradigm for all prohibitions in the Torah.) Let it be written "and dry grapes he shall not eat" (i.e., "wet" is understood from "grapes itself," and only "dry" need be written.) If it were stated thus, all dried fruits would be understood (to be forbidden). "wet" and "dry" (in this context) implies what issues from the vine wet and then dried up.
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Mekhilta d'Rabbi Yishmael
"and my wrath shall burn": R. Yishmael says: Burning of wrath is mentioned here, and elsewhere (Devarim 11:17) "And the wrath of the L rd shall burn in you." Just as there, withholding of rain and exile are indicated, here, too, these (are understood). And just as here "by the sword," so, there by the sword. "and your wives will be widows, and your children, orphans": From "and I shall kill you by the sword," do I not know that your wives will be widows, and your children, orphans? Why need this be written? (They will be widows) as in (II Samuel 20:3) "And they were bound up in living widowhood (never to remarry) until the day they died." Now does this not follow a fortiori, viz.: If when you do not do what is just, your wives will be widows, then, if you do what is just, how much more so will you not be widows, etc.! As it is written (Zechariah 7:9) "Judge a true judgment," (Ibid. 8:16) "Truth and a judgment of peace shall you judge in your gates," (Isaiah 56:1) "Thus said the L rd: Guard justice and do righteousness, for My salvation is sure to come" — how much more so (if you do this,) your wives will not be widows, and your children, orphans! And thus is it written (Devarim 6:2) "So that you fear the L rd your G d, etc.", and (Ibid. 11:19) "And you shall teach them to your sons," followed by (21) "so that your days be prolonged," and (Isaiah 65:22) "For as the days of the tree (of life) will be the days of My people", (Ibid. 23) "they will not labor in vain; they will not give birth for panic (i.e., to have their children die in their lifetime). For they (their children) will be seed blessed of the L rd, and their children (will always be) with them", and (Ibid. 48:19) "and your seed will be as the sand, and your offspring as its (the sea's) offspring (in its abundance)", (Ibid. 66:22) "for just as the new heavens and the new earth which I will create (in those days) will endure before Me … so will endure (eternally) your children and your name (Israel)", and (Ibid. 59:20) "And the redeemer (the Messiah) will come to Zion, and to those who repent of sin in Yaakov", and (Ibid. 21) "And now, this is My covenant with them, says the L rd: My spirit which is upon you, etc." How much more so will your days be prolonged in this world and you will see children and children of children, and you will merit life in the world to come!
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Pesikta Rabbati
... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)
Ask RabbiBookmarkShareCopy
Pesikta Rabbati
... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)
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