Midrash sobre Deuteronômio 5:16

GEMARA: I find our Mishnah in conflict with the following Mishnah: These are the things in wiiich a man enjoys the interest in this world, while the principal remaineth for him in the word to come. They are: Honoring one's father and mother, the practice of loving kindness, hospitality to the stranger, making peace between a man and his neighbor, and above all, the study of the Torah. [Hence we see that only these meritorious deeds are such which yield fruit in this world and none others]? Said R. Juda: "Our Mishnah means thus: "Whoever performs one commandment more, through which addition his merits are counter-balanced, good will be done to him in this world and it is considered as if he has fulfilled the entire Torah." How can you possibly state that the other Mishnah means that even with one good action the performer receives his reward in this world? Thereupon said R. Sh'maya: "Our Mishnah refers to one whose balance of both meritorious and evil deeds was struck even; and if one of the above-mentioned commandments was among his [meritorious] account, it would counterbalance the scale; and another thing, if one performs one [extra] meritorious deed through which he counterbalances the scale, good will be done to him." Another objection was raised from the following: Whose meritorious acts are more than his sins, evil will be done to him; and such a man is considered as if he burnt the entire Torah, of which not even one letter escaped; and whose iniquities are more than his meritorious deeds, good will be done to him and he will be treated like one who fulfilled the entire Torah and did not miss even one letter of it. [Hence we see that counter-balancing the sin is not sufficient?] Said Abaye: "Our Mishnah means that they [cause to] prepare for him [in the future] a good day, and a bad day." Raba said: "The last Mishnah will be in accordance with R. Jacob, who claims that the reward for commandments is not to be obtained in this world; for we are taught in a Baraitha, R. Jacob says: "There is no commandment for which the Torah mentions its reward right next to it, upon which resurrection does not depend. Concerning the honoring of father and mother, it is written (Deut. 5, 16) In order that thy days may be prolonged, and in order that it may go well tilth thee; concerning the sending away of the motlier bird, [if one wants to take the egg or the young from the nest], it is written (Ib. 22, 7) In order that it may he well with thee, and that thou mayest live many days. If a father sent his son to go up a certain building and bring him down the doves, and he did go up the building, sent away the mother, took away the birds, and upon his return fell off the building and died, how can the promise, that it may be well with thee, or that thou mayest live many days, be fulfilled? We must therefore say that the passage it may he well with thee, refers to the world which is entirely good (future world), and that thou mayest live many days refers to the world that may endure for eternity." But how do we know that such a thing as described by R. Jacob does ever happen? R. Jacob spoke from an incident which he himself witnessed. Perhaps the man who was killed after performing this meritorious deed thought of some iniquities and therefore was punished? An evil thought, the Holy One, praised be He, does not consider an act, [as far as punishment is concerned]. Again, perhaps he was thinking about idolatry, concerning which it is written (Ez. 14, 5) In order that I may grasp the house of Israel by their heart. R. Jacob himself, was asking that very question: Should we assume that the rewards for performing commandments is obtained in this world? Then why did it not protect that man from sinning with the thought of idolatry? [We must therefore say that it refers to the future world]. Again how is such an incident possible? Has not R. Elazar said that those who go on a religious mission will not meet with evil neither going to nor coming back from their mission? At the incident of R. Jacob there was a broken ladder which made the danger certain, and where the danger is certain one must not rely upon a miracle, as it is written (I Sam. 16, 2) And Samuel said: How shall I go? If Saul should hear, etc. Said R. Joseph: "Had Elisha (Achar) interpreted this passage as did R. Jacob, his daughter's son, he would have never sinned." What did Achar see? According to some, he saw just such an incident as that witnessed by R. Jacob. And according to others it was because he saw the tongue of R. Chutzphith, the interpreter that was dragged by pigs. He then said: "Oh, that the mouth which gave forth pearls must now lick dust!" He thereupon went forth and sinned.

(Fol. 40) Raba raised the following objection before R. Nachman: "We are taught in a Mishnah, these are the things of which a man enjoys the interest for his reward in this world, while the principal remaineth for him in the world to come. They are: honoring his father and mother, the practice of loving kindness, hospitality, making peace between man and his associates, and above all the study of the Torah. Concerning honoring father and mother, it is written (Deut. 5. 16) In order ihat thy days may be prolonged, and in order that it may go well with thee; concerning loving kindness it is written (Pr. 21, 21) He that pursueth righteousness and kindness will find life, righteousness and honor; and concerning bringing peace, it is written (Ps. 34, 15) Seek peace and pursue it. And R. Abahu explained that we infer this from the similar words R'dipha R'dipha (pursue); it is written here, seek peace and pursue it, (rod-phrhu); and again it is written (Pr. 21, 21) He that pursueth (rodeph) righteousness and kindness will find life, righteousness and honor; [Hence both hare the same merits]. Concerning studying the Torah, it is written (Deut. 30, 20) For it (the Torah) is thy life, and the length of thy days. If so, tlien concerning the sending away of the bird, it is also written (Ib. 22, 7) in order that it may be well with thee, and that thou mayest live many days. Then why did not the Mishnah count this also? "The Tanna left it out," [was R. Nachman's reply]. Is this then possible, since our Tannah states: "These are the things." How can you say he left something unmentioned?" Therefore said Raba: "R. Idi explained this to me [with the following verse]: (Is. 3, 10) Say it to the righteous, that he has done well; for the fruit of their deeds shall they eat. Is there then a righteous man that is good and a righteous man that is not good? We must therefore say that a righteous man who is good towards heaven and also towards man is a righteous that is good; who is good towards heaven but conducts himself badly towards man is a righteous man that is not good. Similar to this case (Ib., ib. 11) Woe unto the wicked who doth evil; for the recompense of his hands shall be bestowed on him. Are there then wicked who do evil and wicked who do not evil? We must therefore say that the wicked who act wickedly towards heaven and towards man, this is a wicked man who does evil; but a wicked man who acts wickedly towards heaven and not towards man, this is a wicked who doeth not evil." [Hence wherever the passage does not state for the fruit … shall they eat, it yields no fruit in this world]. Meritorious rewards have a capital and also the fruit bearing on the principal, as it is said Say it to the righteous that he hath done well; for the fruit, etc; while iniquities have merely principal but no fruit yielding, as it is said Woe unto the wicked who does evil, etc. If so, then how will the following passage (Pr. 1, 31) Therefore shall they eat of the fruit of their own way, and be filled with their own devices, be explained? This means that a crime which bears fruit [if it is carried out] it will also yield fruit [in the punishment], but a crime which bears no fruit [is not carried out] it will yield no fruit in the punishment. The merit of a good intention does the Holy One, praised be He! [in rewarding] add to that of a good deed, as it is said (Mal. 3, 16) Then conversed those that fear the Lord; one with another, and the Lord listened and heard it; and there was written a book of remembrance before Him, over those that feared the Lord and for those who respected His name. Said R. Assi: What does and for those who respected His name, mean? "Even when one intended to observe a commandment, but was incidentally prevented from doing so. Scripture credits him as if he had actually observed it." Bad intentions, the Holy One, praised be He, however, does not add to deeds, as it is said (Ps. 66, 18) If I had looked on wickedness with my heart, the Lord would not have heard. But how will the following passage (Jer. 6, 19) Behold, I will bring evil upon these people, the fruit of their thoughts, be explained? This means that an evil intention which bears fruit (is carried out), the Holy One, praised be He! adds to deeds; but such evil thoughts which bear no fruit, the Holy One, praised be He! does not add to deeds, but is there not a passage (Ez. 14, 5) In order that I may grasp the house of Israel by their heart? Said R. Acha b. Jacob: "The last passage refers to idolatry, for the master said elsewhere: The crime of idolatry is so severe that whoever denies it is as he admits the truthfulness of the entire Torah." Ulla said: "The last passage means as R. Huna explained it, for R. Huna said: 'As soon as a man commits a crime once, and twice, it becomes to him a privileged thing.' How can one think that it is a privilege? We must therefore say that it appears to him like a privileged thing." R. Abahu, in the name of R. Chanina, said: "It is preferable for a man to commit a transgression secretly, but not to profane Heaven's name," etc. [Fully explained in Volume 3, page 29].

(Deut. 22:6–7): WHEN YOU COME ACROSS A BIRD NEST, [….] YOU MUST SURELY LET <THE MOTHER> GO. This text is related (to Prov. 4:23): MORE THAN ANY OBSERVANCE PRESERVE YOUR HEART, FOR OUT OF IT COMES LIFE. R. Abba said:¹⁰Tanh., Deut. 6:2. There are two hundred and forty-eight [positive] commandments in the Torah corresponding to the organs that are in a human being; for each and every organ cries out at the person and says: Perform a commandment with me so that we may live through its merit and you may lengthen your life. There are also three hundred and sixty-five negative commandments like the number of the solar days. So on each day while the sun rises until it sets, it speaks and cries out at a person: You who have lived your life up to this day. Do not commit this transgression against me, and do not tilt me and the whole world toward the scale of guilt. Here are six hundred and thirteen commandments. Moreover, for each and every commandment mentioned there is a reward. For example honoring father and mother (in Exod. 20:12 // Deut. 5:16) and leaving a nest alone (in Deut. 22:7) <result in> a lengthening of life. There are also commandments with children as the reward, as, for example, Sarah, who lodged travellers (in Gen. 18:6–14), and the Shunammite woman, who received Elisha (II Kings. 4:8–17). There is also transgression, <which may> require stoning, burning, slaying (with the sword),¹¹Hereg. See Sanh. 7:3, for the interpretation of hereg as beheading with a sword. or strangulation.¹²For details on all four types of execution, see ibid., 6:4; 7:1–3. Of all the commandments, however, none is as easy as leaving a nest alone. And what it its remuneration (according to Deut. 22:7)? IN ORDER THAT IT MAY BE WELL WITH YOU AND YOU MAY LENGTHEN YOUR LIFE. A parable: To what is the matter comparable? To a king who brought laborers into his field to plant it but did not reveal to them the remuneration for their planting. At evening he gave one gold coin to whoever planted one tree. They all began to be amazed [and say]: Now if the one who has only planted a light and small tree [has received] one gold coin, how much the more will there be for us who have planted many <of them>.¹³Cf. Deut. R. 6:2; Matthew 10:1–17. So if the remuneration for leaving a nest alone [<has> a lengthening of life as its remuneration], how much the more will be the remuneration for a commandment in which there is material loss, hardship, and <the need to> preserve one's life. For this reason the Holy One did not explain the remuneration for the commandments which are in the Torah, so that Israel of its own accord would fulfill them and thereby increase the remuneration. Thus we have learned (in Avot 1:3): DO NOT BE LIKE SERVANTS WHO SERVE THE MASTER <FOR THE SAKE OF RECEIVING AN AWARD>…. [It is therefore written (in Prov. 4:23): MORE THAN ANY OBSERVANCE PRESERVE YOUR HEART, FOR OUT OF IT COMES LIFE.]

Our masters have said in the name of R. [Hanina] (Huna) the father of R. Aha, “The adulterer and adulteress transgress the Ten Commandments.”¹³Numb. R. 9:12. [They] said to [him], “In the case of nine, we concede [his transgressing them].” How is this? In the case of (Exod. 20:2 = Deut. 5:6:) “I [am the Lord your God],” because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One, blessed be He. It is so stated (in Jer. 5:8, 12), “They have denied the Lord and said, ‘He does not exist.’” (Exod. 20:5 = Deut. 5:7:) [“You shall have no other Gods”], since it is written of Him (in Exod. 20:5 = Deut. 5:9), “for [I] the Lord your God am a jealous God.” Also it is stated two times concerning the adulteress (in Numb. 5:14), “If the spirit of jealousy came over him, and he is jealous of his wife.” But why two times? Because it (i.e., the meal offering of the next verse)¹⁴So Rashi on Numb. 5:15. excites jealousy for the Holy One, blessed be He, and for her husband, as stated (in Numb. 5:15), “for it is a meal offering of jealousies.” Thus it is a case of two jealousies. (Exod. 20:7 = Deut. 5:11:) “You shall not take the name of the Lord your God [in vain].” [One breaks this commandment] because he commits adultery and swears in vain that he has not done so. (Exod. 20:12 = Deut. 5:16:) “Honor your father.” When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband, “I am pregnant from you.” When the fetus is grown, it honors her husband, [since it] thinks that he is its father. Moreover, [the grown child] passes through the market and hits the adulterer, since he thinks that he is not his father. (Exod. 20:13 = Deut. 5:17:) “You shall not murder.” The adulterer goes in on condition that, if he is caught, he will kill or be killed. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not commit adultery.” Obviously [this commandment is broken], because he is committing adultery. (Exod. 20:13, cont. = Deut. 5:17, cont.:) “You shall not steal.” [This commandment is broken] because he is stealing his neighbor's source (i.e., his wife's womb), and so it says (in Prov. 9:17), “Stolen waters are sweet […].” (Exod. 20:13, cont. // Deut. 5:17, cont.:) “You shall not bear [false witness] against your neighbor.” [The commandment is broken] in that [the adulteress] bears false witness [to her husband] and says, “I am pregnant from you.” (Exod. 20:14; cf. Deut. 5:18:) “You shall not covet your neighbor's house, and you shall not covet your neighbor's wife […].” [The commandment is broken] because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend.¹⁵Cf. Lev. R. 23:12. How? When the husband comes to depart from the world, he thinks that this son is his and writes him a will¹⁶Gk.: diatheke. of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend.
They said to R. Hanina, “Here we have told you nine [commandments]. In regard to] (Exod. 20:8; cf. Deut. 5:12:) ‘Remember [the Sabbath (day)],’ how does he transgress against it?” He said to them, “I will tell you: Sometimes when a priest has a priestly wife, and a [lay] Israelite adulterer has sexual intercourse with her, such that she bears [a child] from him, they consider him (i.e., the child) to be the son of a priest. Then when the baby goes on to minister in the Temple, arrange wood, and sacrifice on the Sabbath, he is found to be profaning the Sabbath. Hence the Ten Commandments are violated by the adulteress with the adulterer. Solomon also has said concerning her (in Eccl. 7:26), “And I find [the woman] more bitter than death, [(the woman) who has snares and nets (in her heart)].” What is the meaning of “snares (rt.: tswd)?” She lies in wait (rt.: tswd) in this world and for the world to come.¹⁷The inference is from the fact that SNARES is plural and implies a minimum of two. And “nets?” The net catches [prey] in the water but does not catch [any] on dry land. The woman, however, catches [her prey] in the sea and on the dry land.¹⁸Eccl. R. 7:26:3. (Eccl. 7:26:) “And I find [the woman] more bitter than death.” Not to be loud, arrogant of gait, or bawdy in laughter: This is the way of the daughters of Israel. But if [a woman] was bawdy in the presence of one of them, one would warn her on the evidence of two [witnesses] and say to her, “Why should you be laughing with so and so? Why should you be speaking with him?” If she has [merely] spoken [with him] up to now, she is allowed into her house and may eat the terumah. [If] she has entered with him in secret and lingered to be defiled, she is forbidden her house and eating the terumah.

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” This text is related (to Prov. 5:6), “She does not steer a straight path of life; her ways wander, and she does not know it.” R. Abba bar Kahana said, “That you should not practice give and take among the commandments of Torah to see which reward of Torah and commandment is greatest and perform that one.²M. Ps. 9:3; see Deut. R. 6:2. Why? (Ibid.:) ‘Her ways wander, and she does not know it.’ The paths of [rewards of] the Torah have been moved.” R. Hiyya said, “A parable: To what is the matter comparable? To a king who had an orchard and introduced workers into it, but the king did not disclose the reward (i.e., the payment) for his seedlings to them; because if he revealed the reward for his [various] seedlings, one would see which seedling increased [their] reward, and plant that one. The work in the orchard would end up with some of it suspended and some of it carried out. Similarly the Holy One, blessed be He, did not reveal the reward for each and every commandment in the Torah; for if he had revealed it, the commandments would have been found with some of them carried out and some of them suspended.” And R. Aha said in the name of R. Abba bar Kahana, “The Holy One, blessed be He, has made the reward for fulfilling a commandment moved around in this world, so that Israel would totally fulfill them.”³yPe’ah 1:1 (15d); yQid. 1:7 (61b); PR 23/24:2. R. Simeon ben Johay taught, “For two commandments did the Holy One, blessed be He, reveal their reward. These are the lightest of the light and the weightiest of the weighty ones. The lightest of the light ones is sending away [the mother from] the nest; and there it is written (in Deut. 22:7), ‘and you will prolong your days.’ The most weighty is honoring parents, about which it is [also] written (in Deut. 5:16 // Exod. 20:12), ‘so that you will lengthen your days.’⁴So also M. Sam. Note that they are equal with regard to reward [in] this world.” R. Abba bar Kahana said, “If in regard to paying a debt, length of days is written,⁵Enoch Zundel, in his commentary, ‘Ets Yosef, on Tanh., Deut. 3:2, suggests the debt here is the debt to parents for bearing, rearing, and education. how much the more so when it is a case of damage to purse and loss of life.” R. Levi said, “They said something greater than that: A case of paying a debt is more important than a case of damage to purse and loss of life.” R. Abba bar Kahana said in the name of Rabbi, “Just as the giving of their reward is great, so [too] are their punishments great.” That is what is written (in Prov. 30:17), “The eye that mocks a father and scorns obeying a mother will have the wadi ravens pluck it out and the young eagles devour it.” The Holy One, blessed be He, said, “A raven, which is cruel to its young, will come and pluck it out without profiting from it; an eagle, which is merciful to its young, will come and will profit from it.” And where is it shown that a raven is cruel to its young? Where it is stated (in Job 38:41), “Who provides prey for the raven, when its young cry unto God and wander about without food.” It also says (in Ps. 147:9), “to young ravens when they cry out.” When the raven reproduces, it reproduces white [young].⁶PRE 21. Then the male says to the female that another bird has begotten it. So they reject and forsake them. What does the Holy One, blessed be He, do? He brings forth gnats from their dung.⁷See Lev. R. 19:1. Then [the gnats] fly, and [the young] eat them.⁸Cf. Yalqut Shim’oni, Deut. 846: “Then they fly over them, eat, and become black.” This is what is written (in Job 38:41), “Who provides prey for the raven.” But the eagle is merciful, as it is written (in Deut. 32:11), “As an eagle stirs up its nest and hovers over its young]; it spreads its wings, takes them up, and bears them aloft on its pinions.” As it is not confident about them because of other birds who pursue them. What does it do? It places them on its wings and says, “Better that the arrow should go through me and not through my children.”

(Deut. 22:6-7), “You come across a bird nest, [….] You must surely let the mother go.” This text is related (to Prov. 4:23), “More than any observance preserve your heart, for out of it comes life.” R. Abba said, “There are two hundred and forty-eight positive commandments in the Torah corresponding to the organs that are in a human being; for each and every day they cry out at the person, ‘Perform a commandment with me so that we may live through its merit and you may lengthen your life.’ There are also three hundred and sixty-five negative commandments like the number of the solar days. So on each and every day while the sun rises until it sets, it speaks and cries out at a person, ‘Decree me upon yourself by the One who has brought your days up to this day. Do not commit this transgression against me, and do not tilt yourself and the whole world toward the scale of guilt.’” Here are six hundred and thirteen commandments. Moreover, for each and every commandment there is a recorded reward. For example honoring father and mother (in Exod. 20:12 // Deut. 5:16) and leaving a nest alone (in Deut. 22:7) about which it is written, a lengthening of life. There are also commandments with children as the reward; as, for example, Sarah, who hosted guests (in Gen. 18:6-14), and the Shunammite woman, who received Elisha (II Kings. 4:8-17). There is [also] a transgression, [which may] require stoning, burning, slaying (with the sword),⁸Hereg. See Sanh. 7:3, for the interpretation of hereg as beheading with a sword. or strangulation.⁹For details on all four types of execution, see ibid., 6:4; 7:1–3. Of all the commandments, none is as easy as leaving a nest alone. And what it its remuneration (according to Deut. 22:7)? “In order that it may be well with you and you may lengthen your life.” A parable: To what is the matter comparable? To a king who brought laborers into his field to plant it but did not reveal to them the remuneration for their planting. At evening he gave one gold coin to whoever planted a tree. They all began to be amazed and say, “Now if the one who has only planted a light and small tree [has received] one gold coin, how much the more will there be for us who have planted many [of them].”¹⁰Cf. Deut. R. 6:2. So if the remuneration for leaving a nest alone has a lengthening of life as its remuneration, how much more will be the remuneration for a commandment in which there is material loss, hardship, and [the need to] preserve one's life? For this reason the Holy One, blessed be He, did not explain the remuneration for the commandments which are in the Torah, so that Israel of its own accord would fulfill them and thereby increase the remuneration. Thus we have learned (in Avot 1:3), “Do not be like servants who serve the master for the sake of receiving a reward […].” It is therefore written (in Prov. 4:23), “More than any observance preserve your heart, [for out of it comes life].” There is a story about someone who went up to the top of a tree to fulfill the commandment of leaving a nest alone, and he fell and died. [This is] because it is stated (Deut. 22:7), “When you come across a bird nest on the way,” and not that you see it at the top of the trees and go up after it. The verse (Ps. 94:12) states, “Happy is the man whom You discipline, O Lord, the man You instruct in Your Torah.” Rabbi Elazar ben Yaakov said, “A man must remember gratitude to the Holy One, blessed be He, at a time when afflictions come upon him. Why? Because afflictions draw a man to the Holy One, blessed be He, as it is stated (Prov. 3:12), ‘For whom the Lord loves, He rebukes, as a father the son whom he favors.’” R. Shimon bar Yochai said, “If a man’s son dies, he should not voice a complaint, as the son causes him to be acceptable to the Holy One, blessed be He.” There is a parable: To what is the matter comparable? To a king who became angry with the son of his daughter, and someone else came and made this son of his acceptable in front of the king. That son of the daughter says, “Do [I] not need to remember gratitude to the one that made [me] acceptable?” So [too] if a man’s son dies, he should remember gratitude to the Holy One, blessed be He, as the son made the father acceptable to his Creator. Why? (As in Prov. 3:12), “For whom the Lord loves, He rebukes, [as a father the son whom he favors].” Therefore David said in (Ps. 94:12), “Happy is the man whom You discipline, O Lord.” If afflictions come to a person, he should stand firm and accept them. Why? As there is no end to its remuneration. And from where (in Scripture) do you learn [this]? From the tooth and the eye [that is injured], through which a gentile slave goes out to freedom. Is it not [then] fitting that afflictions that scour the entire body of man atone? R. Chiya bar Abba said, “Since it is stated about the one that fulfills the commandment of leaving the nest alone, ‘in order that it may be well with you,’ all the more so will the death of a man’s child atone for him.” (Deut. 22:7:) “And the young (literally, children) take for yourself.” If you do not have children, I will give you children as the reward for this commandment. Another interpretation of (Deut. 22:7), “You must surely let [the mother] go.” If you let them go, (as in Is. 59:18) “According to their deeds, so shall He repay.” [See] what is written (in Jer. 50:33-34), “The children of Israel are oppressed […] they refuse to let them go. Their redeemer is mighty, [His name is] the Lord of hosts; He shall surely fight their fight.” [It also says (in Is. 16:2),] “For it shall be that the daughters of Moab at the fords of the Arnon shall be like a migrating bird, an abandoned nest.” This text is related (to Jer. 17:11), “As a partridge hatches without laying, so is one who makes money apart from justice….” What is written after that (in vs. 12)? “A glorious throne exalted from the beginning, our sacred shrine.” What is the connection between the two [verses]? Whoever says a partridge hatches is [really] saying a glorious throne. [This is] to teach you that a partridge brings eggs from other birds and sits on them until [the young] emerge from their shells and become fledglings. Then they rise up over it and pluck its wings. When it goes out to fly, it is unable [to do so] because its wings are plucked. So a wild beast or reptile finds it and eats it. And what caused its [destruction]? [It happened] because it had raised eggs that were not its own. So it shall be with the peoples of the world and the Moabites and the Ammonites that stretched their hands against (according to Jer. 17:12) His glorious throne, destroyed His sacred shrine, burned His Temple, and carried Israel into exile. The Holy One, blessed be He, shall destroy their memory, as the matter is stated (in Zeph. 2:9), “Therefore, as I live, says the Lord of hosts, the God of Israel, surely Moab shall become like Sodom, [and the children of Ammon like Gomorrah].”

(Lev. 19:2:) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy.’” What reason did He have to speak this parashah in an assembly?⁵ Lev. 7:3; Lev. R. 24:5. Why did He not say, “Speak unto the Children of Israel,” as in the rest of the parashiot,⁶I.e., in Exod. 14:2, 15; 25:2; 31:13 Lev. 1:2; 4:2; 7:23, 29; 12:2; 15:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:6, 12; 6:2; 9:10; 15:2, 18, 38; 17:17; 19:2; 33:51; 35:10. rather than “[Speak] unto the whole congregation of the Children of Israel?” Because all of the [ten] commandments are included within it. How? In the commandments it is written (in Exod. 20:2 = Deut. 5:6), “I [am] the Lord your God”; and here (in Lev. 19:2), “I [am] the Lord your God.” In the commandments it is written (in Exod. 20:3 = Deut. 5:7), “You shall have no [other gods beside Me]”; and here (in Lev. 19:4), “Do not turn unto idols.” In the commandments it is written (in Exod. 20:7 = Deut. 5:11), “You shall not take [the name of the Lord your God in vain]”; and here (in Lev. 19:12), “You shall not swear falsely by My name.” In the commandments it is written (Deut. 5:12), “Guard the Sabbath day”; and here it is written (in Lev. 19:3), “You shall keep My Sabbaths.” In the commandments it is written (in Exod. 20:12 = Deut. 5:16), “Honor your father and your mother”; and here it is written (in Lev. 19:3, cont.), “you each shall fear his mother and his father.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “You shall not murder”; and here it is written (in Lev. 19:16), “you shall not stand over the blood of your neighbor.” in the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not commit adultery”; and here it is written (in Lev. 19:2), “You shall be holy.“ In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not stea”l; and here it is written (in Lev. 19:11), “You shall not steal.” In the commandments it is written (in Exod. 20:13 = Deut. 5:17), “you shall not bear [false witness against your neighbor]”; and here it is written (in Lev. 19:16), “You shall not go around as a slanderer among your people.” In the commandments it is written (in Exod. 20:14 = Deut. 5:18), “You shall not covet”; and here it is written (in Lev. 19:13), “You shall not oppress your neighbor, and you shall not rob him.” Here all of the [ten] commandments are included within [it]. It is therefore stated (in Lev. 19:2), “Speak unto the whole congregation [of the Children of Israel].”

In the Commandments it is written (in Exod. 20:2 = Deut. 5:6): I < AM > THE LORD YOUR GOD; and here (in Lev. 19:2): I < AM > THE LORD YOUR GOD.
In the Commandments it is written (in Exod. 20:3 = Deut. 5:7): YOU SHALL HAVE NO < OTHER GODS BESIDE ME >; and here (in Lev. 19:4): DO NOT TURN UNTO IDOLS.
In the Commandments it is written (in Exod. 20:7 = Deut. 5:11): YOU SHALL NOT TAKE < THE NAME OF THE LORD YOUR GOD IN VAIN >; and here (in Lev. 19:12): YOU SHALL NOT SWEAR FALSELY BY MY NAME.
In the Commandments it is written (in Exod. 20:8; cf. Deut. 5:12): REMEMBER [THE SABBATH DAY]; and here it is written (in Lev. 19:3): YOU SHALL KEEP MY SABBATHS.
In the Commandments it is written (in Exod. 20:12 = Deut. 5:16); HONOR YOUR FATHER AND YOUR MOTHER; and here it is written (in Lev. 19:3, cont.): YOU EACH SHALL FEAR HIS MOTHER AND HIS FATHER.
In the Commandments it is written (in Exod. 20:13 = Deut. 5:17): YOU SHALL NOT MURDER; and here it is written (in Lev. 19:16): YOU SHALL NOT STAND OVER THE BLOOD OF YOUR NEIGHBOR.
In the Commandments it is written (in Exod. 20:13 [14] = Deut. 5:17): YOU SHALL NOT COMMIT ADULTERY; and here it is written (in Lev. 19:2): YOU SHALL BE HOLY.
In the Commandments it is written (in Exod. 20:13 [15] = Deut. 5:17): YOU SHALL NOT STEAL; and here it is written (in Lev. 19:11): YOU SHALL NOT STEAL.
In the Commandments it is written (in Exod. 20:13 [16] = Deut. 5:17): YOU SHALL NOT BEAR < FALSE WITNESS AGAINST YOUR NEIGHBOR >; and here it is written (in Lev. 19:16): YOU SHALL NOT GO AROUND AS A SLANDERER AMONG YOUR PEOPLE.
In the Commandments it is written (in Exod. 20:14 [17] = Deut. 5:18): YOU SHALL NOT COVET; and here it is written (in Lev. 19:13): YOU SHALL NOT OPPRESS YOUR NEIGHBOR, AND YOU SHALL NOT ROB HIM.

R. Simeon ben Johay taught: For two commandments the Holy One did reveal their reward. These are the simplest of the simple and the most weighty of the weighty ones. The simplest of the simple ones is (Deut. 22:7): YOU SHALL SURELY LET THE MOTHER <BIRD> GO AND TAKE <ONLY> THE YOUNG FOR YOUR SELF, SO THAT IT WILL GO WELL WITH YOU, AND YOU WILL PROLONG YOUR DAYS. The most weighty is (in Deut. 5:16 // Exod. 20:12): HONOR YOUR FATHER AND YOUR MOTHER …, SO THAT HE WILL LENGTHEN YOUR DAYS…..⁷So also M. Sam. 7; cf. Mark 7:10–11 // Matthew 15:4–5. Note that they are equal this world with regard to reward. Rabbi Abba bar Kahana said: If in regard to paying a debt, about <which> length of days is written,⁸Enoch Zundel, in his commentary, ‘Ets Yosef, on the parallel in Tanh., Deut. 3:2, suggests the debt here is the debt to parents for bearing, rearing, and education. how much the more so when it is a case of damage to purse and loss of life. R. Levi said: They said something more significant than that. A case of paying a debt is more important than a case of damage to purse and loss of life. R. Simeon ben Johay said: Just as their reward is great, so are their punishments great. That is what is written (in Prov. 30:17):THE EYE THAT MOCKS A FATHER AND SCORNS OBEYING A MOTHER WILL HAVE THE WADI RAVENS PLUCK IT OUT AND THE YOUNG EAGLES DEVOUR IT. Why will ravens pluck it out and eagles devour it? The Holy One said: A raven, which is cruel to its young, will come and pluck it out without profiting from it; an eagle, which is merciful to its young, will come and will profit from it. And where is it shown that a raven is cruel to its young? Where it is stated (in Job 38:41): WHO PROVIDES PREY FOR THE RAVEN, [WHEN ITS YOUNG CRY UNTO GOD AND WANDER ABOUT WITHOUT FOOD]. It also says (in Ps. 147:9): TO YOUNG RAVENS WHEN THEY CRY OUT. When the raven reproduces, it reproduces white <young>.⁹PRE 21. Then the male says to the female that another bird has begotten it. So they reject and forsake them. What does the Holy One do? He brings forth gnats from their dung.¹⁰See Lev. R. 19:1. Then <the young> fly, and eat, and from that become black.¹¹Similarly Yalqut Shim’oni, Deut. 846: “Then they fly over them, eat, and become black”; but cf. the parallel in Tanh., Deut. 3:2, which omits any reference to the ravens becoming black. This is what is written (in Job 38:41): WHO PROVIDES PREY FOR THE RAVEN. But where is it shown for the eagle, that it is merciful? Where it is written (in Deut. 32:11): AS AN EAGLE STIRS UP ITS NEST <AND HOVERS OVER ITS YOUNG>. However, no one trusts them because of other birds who pursue them. What does it do? (Ibid., cont.:) IT SPREADS ITS WINGS, TAKES THEM UP, <AND BEARS THEM ALOFT ON ITS PINIONS>. Ergo (in Prov. 30:17): THE WADI RAVENS PLUCK IT OUT, AND THE YOUNG EAGLES DEVOUR IT.

In the case of (Exod. 20:2 = Deut. 5:6:) I <AM THE LORD YOUR GOD>, because anyone who commits adultery with the wife of his acquaintance is, as it were, denying the Holy One. It is so stated (in Jer. 5:8, 12): <THEY WERE WELL-FED, LUSTY STALLIONS, EACH NEIGHING AT HIS NEIGHBOR'S WIFE…. > THEY HAVE DENIED THE LORD AND SAID: HE DOES NOT EXIST.
(Exod. 20:2 = Deut. 5:7:) <YOU> SHALL HAVE NO <OTHER GODS>, since it is written of him (in Exod. 20:5 = Deut. 5:9): FOR [I] THE LORD YOUR GOD AM A JEALOUS GOD. Also it is stated two times concerning the adulteress (in Numb. 5:14): IF THE SPIRIT OF JEALOUSY CAME OVER HIM, AND HE IS JEALOUS OF HIS WIFE. But why two times? Because it (i.e., the meal offering of the next verse)¹⁶So Rashi on Numb. 5:15. excites jealousy for the Holy One and for her husband, as stated (in Numb. 5:15): FOR IT IS A MEAL OFFERING OF JEALOUSY. Thus it is a case of two jealousies.
(Exod. 20:7 = Deut. 5:11:) YOU SHALL NOT TAKE THE NAME OF THE LORD YOUR GOD <IN VAIN>. <One breaks this commandment> because he commits adultery and swears in vain that he has not done so.
(On this commandment, see the end of the paragraph.)
(Exod. 20:12 = Deut. 5:16:) HONOR YOUR FATHER. When one commits adultery with the adulteress, she becomes pregnant from him. Then she says to her husband: I am pregnant from you. When the fetus is grown, it honors her husband, <since it> thinks that he is its father. Moreover, <the grown child> passes through the market and scorns the adulterer, since he thinks that he is not his father.
(Exod. 20:13 = Deut. 5:17:) YOU SHALL NOT MURDER. The adulterer goes in on condition that, if he is caught, he will kill or be killed.
(Exod. 20:13, cont. = Deut. 5:17, cont.:) YOU SHALL NOT COMMIT ADULTERY. Obviously <this commandment is broken>, because he is committing adultery.
(Exod. 20:13, cont. = Deut. 5:17, cont.:) YOU SHALL NOT STEAL. <This commandment is broken> because he is stealing his neighbor's spring (i.e., his wife's womb), and so it says (in Prov. 9:17): STOLEN WATERS ARE SWEET….
(Exod. 20:13, cont. // Deut. 5:17, cont.:) YOU SHALL NOT BEAR <FALSE WITNESS> AGAINST YOUR NEIGHBOR. <The commandment is broken> in that <the adulteress> bears false witness [to her husband] and says: I am pregnant from you.
(Exod. 20:14; cf. Deut. 5:18:) YOU SHALL NOT COVET YOUR NEIGHBOR's HOUSE, AND YOU SHALL NOT COVET YOUR NEIGHBOR's WIFE. <The commandment is broken> because whoever covets his friend's wife and commits adultery with her, covets everything that belongs to his friend.¹⁷Cf. Lev. R. 23:12; Matthew 5:28. How? When he continues committing adultery with her and she bears <a child> from him, her husband thinks that it came from himself. When he comes to depart from the world, he thinks that this son is his and writes him a will¹⁸Gk.: diatheke. of all his assets. So he bequeaths to him whatever he has without knowing that he is not his son. It turns out that the adulterer covets whatever belongs to his friend.

GEMARA: We are taught in a Baraitha, R. Jacob says: "There is no commandment for which the Torah mentions its reward right next to it, upon which resurrection does not depend. Concerning the honoring of father and mother, it is written (Deut. 5, 16) In order that thy days may be prolonged, and in order that it may go well with thee; concerning the sending away of the mother bird [if one wants to take the egg or the young from the rest], it is written (Ib. 22, 7) In order that it may be well with thee, and that thou mayest live many days. If a father sent his son to go up a certain building and bring him down the doves, and he did go up the building, sent away the mother, took away the birds, and upon his return fell off the building and died, how can the promise, that it may be well with thee, or that thou mayest live many days, be filled? We must therefore say that the passage it may be well with thee, refers to the world which is entirely good (future world), and that thou mayest live many days refers to the world that may endure for eternity." But how do we know that such a thing as described by R. Jacob does ever happen? R. Jacob spoke from an incident which he himself witnessed. Perhaps the man who was killed after performing this meritorious deed thought of some iniquities and therefore was punished? An evil thought, the Holy One, praised be He! does not consider an act, [as far as punishment is concerned]. Again, perhaps he was thinking about idolatry, concerning which it is written (Ez. 14, 5) In order that I may grasp the house of Israel by their heart. R. Jacob himself, was asking that very question: Should we assume that the rewards for performing commandments is obtained in this world? Then why did it not protect that man from sinning with the thought of idolatry? [we must therefore say that it refers to the future world]. Again how is such an incident possible? Has not R. Elazar said that those who go on a religious mission will not meet with evil neither going to nor coming back from their mission? At the incident of R. Jacob there was a broken ladder which made the danger certain, and where the danger is certain one must not rely upon a miracle, as it is written (I Sam. 16, 2) And Samuel said: How shall I go? If Saul should hear, etc. Said R. Joseph: "Had Elisha (Achar) interpreted this passage as did R. Jacob, his daughter's son, he would have never sinned." What did Achar see? According to some, he saw just such an incident as that witnessed by R. Jacob. And according to others it was because he saw the tongue of R. Chutzphith, the interpreter that was dragged by pigs. He then said: "Oh, that the mouth which gave forth pearls must now lick dust!" But he did not know that it may be well with thee, refers to the world which is entirely good (the future world) and that thou mayest live many days, refers to the world that may endure for eternity.

(Fol. 103) Our Rabbis were taught: At the time when Rabbi (R. Juda the Patriarch) was about to die he said: "I want my sons." Accordingly his sons entered. He then besought them: "Be careful to honor your mother; the candle should always be lit in its usual place [as when I was alive;] the table should be set up in its usual place; the bed should be fixed in its usual place: Joseph, Chaphni, Simon and Ephrath who served me [with great affection] during my lifetime should serve me [take charge of the body] after I will die." "Be careful to honor your mother." Is this not a Biblical commandment of the following passage (Ex. 20, 12) Honor thy father and thy mother? She was only their father's wife (step-mother). But even a father's wife is also a Biblical commandment, for we are taught (Deut. 5, 16) Honor thy father and thy mother. The article Eth, preceding thy fathers, refers to the husband of the mother (step-father) and the Eth preceding thy mother refers to a step-mother; the superfluous letter Vav in the article Eth preceding mother refers to the oldest brother. [Hence even a step-mother is subject to the honor.] This refers only during the life time of their own father, but after the death of their own father they are not supposed to honor their step-mother and therefore Rabbi instructed his children to do so. "The candle should always be lit in its usual place; the table should be set up in its usual place; the bed should be fixed in its usual place." Why was this necessary? Because every Sabbath eve Rabbi would visit his house. It happened on one Sabbath eve, when he was there, that a neighbor came and knocked at the door. She was told by the servant of Rabbi to be quiet, because Rabbi was sitting. As soon as he heard this, he stopped to visit his house, in order that it might not cause suspicion upon the former righteous, who died and did not visit their houses. "Joseph, Chaphni, Simon and Ephrath, who served me [with great affection,] during my life-time, should serve me (take charge of the body] after I die." It was understood from this instruction that they should take charge in this world (to arrange the funeral), but when it happened that the [dead] bodies of his sons were brought in before his own, it was understood that he only referred it to the future world. And why did he give such instructions? So that people should not say: "His sons died of some grave sins, and until now they were spared only on account of Rabbi's merits." He then said to his children: "I desire to see the sages." The sages entered, and he besought them: "Do not allow any mourning ceremonies to be performed for me in the towns." (Ib. b) And you should reopen the college after the short interval of thirty days Simon, my son, should be the Chacham; Gamaliel, my son, should become the Nassi (Patriarch); and Chanina b. Chama should be the head of the academy." "Do not make any mourning ceremonies in towns." The sages thought, that because of too much trouble he ordered them not to do so; but after they observed that by having the mourning ceremonies held in the bigger cities more listeners came, they then understood that it was for his honor. "Reopen the academy after the short interval of thirty days." Because he was not better than Moses, our teacher, concerning whom it is written (Deut. 34, 8) And the children of Israel wept for Moses in the plains of Moab thirty days. For thirty days they should mourn him, day and night, but after that they should mourn for him during the day time and study during the night, or mourn during the night and study during the day, until the end of one year. The day when Rabbi died a Heavenly voice came forth and said: "Whoever was present when Rabbi died, will be destined for the future world." There was a certain laundryman who every day would visit Rabbi, but on that particular day he did not come, and when he heard of this announcement, he went up on a roof and threw himself down. Thereupon a Heavenly voice said: "Also this man will be destined for the future world."

(Devarim, Ibid.) "and by this thing (Torah study) you shall prolong days.": This is one of the things, which, by doing them, one eats their fruits in this world and "prolongs days" in the world to come, viz. "for it is your life, and by this thing you shall prolong days." Whence do we derive (the same for) honoring father and mother? From (Devarim 5:16) "Honor your father and mother so that your days be prolonged and so that it be good for you, etc." Whence do we derive (the same for) lovingkindness? From (Proverbs 21:21) "He who pursues righteousness and lovingkindness will find life, righteousness, and honor." Whence do we derive (the same for) the conferring of peace (upon man and his neighbor)? From (Psalms 34:15) "Seek peace and pursue it," and (Isaiah 54:13) "and all of your children learned of the L-rd, and an abundance of peace (will be the lot of) your children."