וַאֲנַ֗חְנוּ לֹ֥א נוּכַ֛ל לָתֵת־לָהֶ֥ם נָשִׁ֖ים מִבְּנוֹתֵ֑ינוּ כִּֽי־נִשְׁבְּע֤וּ בְנֵֽי־יִשְׂרָאֵל֙ לֵאמֹ֔ר אָר֕וּר נֹתֵ֥ן אִשָּׁ֖ה לְבִנְיָמִֽן׃ (ס)
Mas nós não podemos dar-lhes esposas de nossas filhas, pois os filhos de Yisra'el juraram, dizendo: ‘Maldito aquele que der uma esposa para Binyamin.’”{ס}
Eikhah Rabbah
Rabbi Ze’eira began: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). There it is taught: Rabban Shimon ben Gamliel said: There were no days as joyous for Israel as the fifteenth of Av and as Yom Kippur, on which the daughters of Jerusalem would go out in white borrowed garments so as not to embarrass one who did not have one. All the garments require immersion. The daughters of Israel would go out in them and dance in the vineyards.127Mishna Taanit 4:8. It is taught: One who did not have a wife would turn to there. What would they say? ‘Young man, lift your eyes and see what you are choosing for yourself. Do not look at beauty, look at lineage.’ Likewise it says: “Emerge, daughters of Zion, and gaze at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). “The day of his wedding” – this is the giving of the Torah. “The day of the rejoicing of his heart” – this is the building of the Temple, may it be built speedily in our days.
Granted Yom Kippur, as it is a day of pardon and forgiveness for Israel, the day on which the last tablets were given. However, what is the fifteenth of Av? Rabbi Yaakov bar Aḥa said in the name of Rabbi Asi: It is the ideal time for chopping trees, as all the trees chopped on it do not produce a worm, and it is taught: Any wood in which a worm is found is disqualified from being atop the altar.128Mishna Midot 2:5. Rabbi Abba bar Kahana and Rabbi Asi said in the name of Ulla in the name of Rabbi [Yehuda HaNasi]: It was then that Hoshea ben Ela canceled the sentries that Yerovam ben Nevat had deployed on the roads.129Yerovam, king of Israel, appointed sentries to prevent the residents of his kingdom from ascending to Jerusalem for the pilgrimage festivals. Rav Kahana asked before Rav: Is it possible that he did all this good and it is written in his regard: “Shalmaneser, king of Assyria, ascended against him, [and Hoshea became his servant]” (II Kings 17:3)? Rather, it is because he removed the collar from his neck and placed it on the neck of the masses, and he did not say: All the people should ascend and pray, but rather, anyone who wishes to ascend let him ascend.130Hoshea was punished, and the rest of his kingdom was punished as well (see II Kings 17:6), because he did not encourage them to ascend to Jerusalem and most of the people did not actually ascend. Previously it had been the king’s fault that the people did not ascend, as they could not go because of the sentries; subsequently it was the people’s fault, and therefore the entire kingdom was punished.
Rabbi Shmuel bat Naḥmani [said], and some say it in the name of Rabbi Shmuel bar Yitzḥak: [The fifteenth of Av is] the day the tribes were permitted to enter into marriage with one another, as it is stated: “And every daughter who inherits an inheritance [from the tribes of the children of Israel shall be a wife to one of the family of the tribe of her father]” (Numbers 36:8), and it is written: “And no inheritance shall pass from tribe to another tribe…” (Numbers 36:9). Is it possible for a daughter to inherit [from] two tribes? Rather, say on this basis, her father was from one tribe and her mother from another tribe.131The verse refers to a daughter who inherits “from the tribes of the children of Israel,” implying that her parents were from different tribes. But then the verse goes on to state that a woman cannot marry a man from a different tribe. The Sages understood this to mean that it was only in the first generation when Israel entered the land that women could not marry men from other tribes. The date when it was officially determined that from then on it was permissible was the fifteenth of Av.
The Rabbis said: [It is] the day the tribe of Benjamin was permitted to enter the congregation, as it is written: “Cursed is one who gives a woman to Benjamin” (Judges 21:18). Rabbi Yoḥanan said: They read a verse and drew them near, they read a verse and distanced them. They read a verse and drew them near: “A nation and an assembly of nations shall be from you” (Genesis 35:11).132When God promised this to Jacob, Benjamin had not yet been born, meaning that it was necessary to ensure that Benjamin would procreate. They read a verse and distanced them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5) – as they are not considered with their brothers.133The total of twelve tribes could be achieved without Benjamin, with the addition of Ephraim and Manasseh. Rav Yehuda said that Shmuel said: It was the day that the tribes were permitted [to marry each other].
Rav Matna said: It was the day that the slain of Beitar were allowed to be buried. Rabbi Eliezer the Great said: It is reasonable on the fifteenth; from that point on, the intensity of the sun wanes and they would no longer chop wood for the arrangement. Rabbi Menasya said: They called it the day of the breaking of the scythe. From that point on: One who adds, adds, and one who does not add, will be gathered.134From this point on, the nights begin to be lengthy. Since night is a good time for Torah study, the midrash states that years of life will be added for one who adds to his hours of Torah study. One who does not will die young.
Rabbi Avin and Rabbi Yoḥanan said: It is the day that the digging for those who died in the wilderness was halted. Rabbi Levi said: Every eve of the ninth of Av, Moses would dispatch a herald to the entire camp, saying: ‘Go out and dig,’ and they would go out and dig graves and sleep in them. In the morning, he would dispatch a herald saying: ‘Rise and separate the dead from the living,’ and they would stand and take themselves out. Fifteen thousand and more were subtracted,135Each year for a total of six hundred thousand. In the fortieth year, the last one, they did so and found themselves intact. They said: It appears that we were mistaken in our calculation, and they did the same on the tenth, the eleventh, the twelfth, the thirteenth, and the fourteenth. When the moon was full, they said: It appears that the Holy One blessed be He abrogated the decree from upon us, and they then rendered it a holiday. But due to their iniquities, mourning beset this world with the destruction of the Temple twice. That is what is written: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). “The people wept that night” (Numbers 14:1) – when they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).
Granted Yom Kippur, as it is a day of pardon and forgiveness for Israel, the day on which the last tablets were given. However, what is the fifteenth of Av? Rabbi Yaakov bar Aḥa said in the name of Rabbi Asi: It is the ideal time for chopping trees, as all the trees chopped on it do not produce a worm, and it is taught: Any wood in which a worm is found is disqualified from being atop the altar.128Mishna Midot 2:5. Rabbi Abba bar Kahana and Rabbi Asi said in the name of Ulla in the name of Rabbi [Yehuda HaNasi]: It was then that Hoshea ben Ela canceled the sentries that Yerovam ben Nevat had deployed on the roads.129Yerovam, king of Israel, appointed sentries to prevent the residents of his kingdom from ascending to Jerusalem for the pilgrimage festivals. Rav Kahana asked before Rav: Is it possible that he did all this good and it is written in his regard: “Shalmaneser, king of Assyria, ascended against him, [and Hoshea became his servant]” (II Kings 17:3)? Rather, it is because he removed the collar from his neck and placed it on the neck of the masses, and he did not say: All the people should ascend and pray, but rather, anyone who wishes to ascend let him ascend.130Hoshea was punished, and the rest of his kingdom was punished as well (see II Kings 17:6), because he did not encourage them to ascend to Jerusalem and most of the people did not actually ascend. Previously it had been the king’s fault that the people did not ascend, as they could not go because of the sentries; subsequently it was the people’s fault, and therefore the entire kingdom was punished.
Rabbi Shmuel bat Naḥmani [said], and some say it in the name of Rabbi Shmuel bar Yitzḥak: [The fifteenth of Av is] the day the tribes were permitted to enter into marriage with one another, as it is stated: “And every daughter who inherits an inheritance [from the tribes of the children of Israel shall be a wife to one of the family of the tribe of her father]” (Numbers 36:8), and it is written: “And no inheritance shall pass from tribe to another tribe…” (Numbers 36:9). Is it possible for a daughter to inherit [from] two tribes? Rather, say on this basis, her father was from one tribe and her mother from another tribe.131The verse refers to a daughter who inherits “from the tribes of the children of Israel,” implying that her parents were from different tribes. But then the verse goes on to state that a woman cannot marry a man from a different tribe. The Sages understood this to mean that it was only in the first generation when Israel entered the land that women could not marry men from other tribes. The date when it was officially determined that from then on it was permissible was the fifteenth of Av.
The Rabbis said: [It is] the day the tribe of Benjamin was permitted to enter the congregation, as it is written: “Cursed is one who gives a woman to Benjamin” (Judges 21:18). Rabbi Yoḥanan said: They read a verse and drew them near, they read a verse and distanced them. They read a verse and drew them near: “A nation and an assembly of nations shall be from you” (Genesis 35:11).132When God promised this to Jacob, Benjamin had not yet been born, meaning that it was necessary to ensure that Benjamin would procreate. They read a verse and distanced them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5) – as they are not considered with their brothers.133The total of twelve tribes could be achieved without Benjamin, with the addition of Ephraim and Manasseh. Rav Yehuda said that Shmuel said: It was the day that the tribes were permitted [to marry each other].
Rav Matna said: It was the day that the slain of Beitar were allowed to be buried. Rabbi Eliezer the Great said: It is reasonable on the fifteenth; from that point on, the intensity of the sun wanes and they would no longer chop wood for the arrangement. Rabbi Menasya said: They called it the day of the breaking of the scythe. From that point on: One who adds, adds, and one who does not add, will be gathered.134From this point on, the nights begin to be lengthy. Since night is a good time for Torah study, the midrash states that years of life will be added for one who adds to his hours of Torah study. One who does not will die young.
Rabbi Avin and Rabbi Yoḥanan said: It is the day that the digging for those who died in the wilderness was halted. Rabbi Levi said: Every eve of the ninth of Av, Moses would dispatch a herald to the entire camp, saying: ‘Go out and dig,’ and they would go out and dig graves and sleep in them. In the morning, he would dispatch a herald saying: ‘Rise and separate the dead from the living,’ and they would stand and take themselves out. Fifteen thousand and more were subtracted,135Each year for a total of six hundred thousand. In the fortieth year, the last one, they did so and found themselves intact. They said: It appears that we were mistaken in our calculation, and they did the same on the tenth, the eleventh, the twelfth, the thirteenth, and the fourteenth. When the moon was full, they said: It appears that the Holy One blessed be He abrogated the decree from upon us, and they then rendered it a holiday. But due to their iniquities, mourning beset this world with the destruction of the Temple twice. That is what is written: “My lyre is for mourning, and my flute is for the voice of weepers” (Job 30:31). “The people wept that night” (Numbers 14:1) – when they were exiled, Jeremiah began lamenting over them: “How does…sit solitary?” (Lamentations 1:1).
Bereshit Rabbah
“Jacob approached Isaac his father and he felt him, and he said: The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22).
“Jacob approached Isaac…The voice is the voice of Jacob” – this voice is the voice of a wise man, but his hands are those that flay dead animals.
Another matter, “the voice is the voice of Jacob” – Jacob rules only with his voice. “The voice is the voice of Jacob, but the hands are the hands of Esau” – Esau rules only with his hands.
Another matter, “the voice is the voice of Jacob” – Rabbi Pinḥas said: The voice of Jacob withdraws into itself.36When he does not use his voice for prayer and Torah study. The Matnot Kehuna suggests that the fact that the word hakol is without a vav it can be read as if the voice of Jacob is demeaned (kal). “But the hands are the hands of Esau” – He signals to him and he comes.37The Holy One blessed be He signals to Esau and he comes to attack Jacob.
Another matter, “the voice is the voice of Jacob” – Rabbi Berekhya said: When Jacob murmurs with his voice,38Uses his voice for matters which are said quietly, such as slander. the hands of Esau dominate, as it is written: “the people complained,”39The specific words mentioned in the verse preceding the advent of Amalek are slightly different, see Exodus 17:3. (Exodus 15:24), “Amalek came” (Exodus 17:8). But when he calls loudly with his voice, the hands are not the hands of Esau, the hands of Esau do not dominate. Rabbi Abba bar Kahana said: No philosophers stood in the world like Bilam son of Beor and like Avnimos the weaver. All the idolaters gathered before him.40Avnimos (see Etz Yosef). They said to him: ‘Do you say that we can confront this nation?’ He said: ‘Go and circulate among their synagogues and study halls; if you find children there crying out,41Words of Torah. you will not be able to confront them, as this is what their ancestor promised them: “The voice is the voice of Jacob” – when the voice of Jacob is found in the synagogues, the hands are not the hands of Esau, but if not, “the hands are the hands of Esau” – you can overcome them.’
“The voice is the voice of Jacob” – in the case of the concubine in Giva –“cursed is he who gives a wife to Benjamin” (Judges 21:18).42The Etz Yosef explains that here the midrash is stating that there are instances in which the use of the voice of Jacob in an unwise manner can lead to behavior reminiscent of Esau. Because the Israelites issued a (spoken) curse forbidding the giving of any daughter in marriage to any man from the tribe of Benjamin, they had to later tell the men of Benjamin to "steal" women as wives for themselves, which is Esau-type behavior (see Judges 21:18–22).
“The voice is the voice of Jacob” – in the days of Yerovam. The sound of weeping because they killed five hundred thousand among them, as it is written – “Yerovam did not gain strength again [in the days of Aviya; and the Lord afflicted him, and he died]” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: What do you think; that Yerovam was afflicted? But was it not Aviya who was afflicted? Why was he afflicted? Rabbi Abba bar Kahana said: It is because he defaced the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify43The reference is to giving testimony that a husband died so that his widow could remarry. only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days.44Yevamot 120a. In their regard he says: “Their widows proliferated for Me beyond the sand of the seas” (Jeremiah 15:8). Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he denigrated Aḥiya the Shilonite, as it is stated: "[Worthless and] wicked people [gathered around him]”45The Hebrew does not bring the exact quote of the verse. (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. Reish Lakish said: Because he humiliated them publicly, as it is stated: “You are a great multitude, and with you are the golden calves” (II Chronicles 13:8). The Rabbis said: It is because an idol came into his possession and he did not nullify it,46He did not destroy the golden calf which Yerovam had erected in Beit El. as it is stated: “Aviya pursued Yerovam” (II Chronicles 13:19), and it is written: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, the verse punished him and he was defeated, a commoner who mistreats a commoner, all the more so.
“Jacob approached Isaac…The voice is the voice of Jacob” – this voice is the voice of a wise man, but his hands are those that flay dead animals.
Another matter, “the voice is the voice of Jacob” – Jacob rules only with his voice. “The voice is the voice of Jacob, but the hands are the hands of Esau” – Esau rules only with his hands.
Another matter, “the voice is the voice of Jacob” – Rabbi Pinḥas said: The voice of Jacob withdraws into itself.36When he does not use his voice for prayer and Torah study. The Matnot Kehuna suggests that the fact that the word hakol is without a vav it can be read as if the voice of Jacob is demeaned (kal). “But the hands are the hands of Esau” – He signals to him and he comes.37The Holy One blessed be He signals to Esau and he comes to attack Jacob.
Another matter, “the voice is the voice of Jacob” – Rabbi Berekhya said: When Jacob murmurs with his voice,38Uses his voice for matters which are said quietly, such as slander. the hands of Esau dominate, as it is written: “the people complained,”39The specific words mentioned in the verse preceding the advent of Amalek are slightly different, see Exodus 17:3. (Exodus 15:24), “Amalek came” (Exodus 17:8). But when he calls loudly with his voice, the hands are not the hands of Esau, the hands of Esau do not dominate. Rabbi Abba bar Kahana said: No philosophers stood in the world like Bilam son of Beor and like Avnimos the weaver. All the idolaters gathered before him.40Avnimos (see Etz Yosef). They said to him: ‘Do you say that we can confront this nation?’ He said: ‘Go and circulate among their synagogues and study halls; if you find children there crying out,41Words of Torah. you will not be able to confront them, as this is what their ancestor promised them: “The voice is the voice of Jacob” – when the voice of Jacob is found in the synagogues, the hands are not the hands of Esau, but if not, “the hands are the hands of Esau” – you can overcome them.’
“The voice is the voice of Jacob” – in the case of the concubine in Giva –“cursed is he who gives a wife to Benjamin” (Judges 21:18).42The Etz Yosef explains that here the midrash is stating that there are instances in which the use of the voice of Jacob in an unwise manner can lead to behavior reminiscent of Esau. Because the Israelites issued a (spoken) curse forbidding the giving of any daughter in marriage to any man from the tribe of Benjamin, they had to later tell the men of Benjamin to "steal" women as wives for themselves, which is Esau-type behavior (see Judges 21:18–22).
“The voice is the voice of Jacob” – in the days of Yerovam. The sound of weeping because they killed five hundred thousand among them, as it is written – “Yerovam did not gain strength again [in the days of Aviya; and the Lord afflicted him, and he died]” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: What do you think; that Yerovam was afflicted? But was it not Aviya who was afflicted? Why was he afflicted? Rabbi Abba bar Kahana said: It is because he defaced the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify43The reference is to giving testimony that a husband died so that his widow could remarry. only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days.44Yevamot 120a. In their regard he says: “Their widows proliferated for Me beyond the sand of the seas” (Jeremiah 15:8). Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he denigrated Aḥiya the Shilonite, as it is stated: "[Worthless and] wicked people [gathered around him]”45The Hebrew does not bring the exact quote of the verse. (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. Reish Lakish said: Because he humiliated them publicly, as it is stated: “You are a great multitude, and with you are the golden calves” (II Chronicles 13:8). The Rabbis said: It is because an idol came into his possession and he did not nullify it,46He did not destroy the golden calf which Yerovam had erected in Beit El. as it is stated: “Aviya pursued Yerovam” (II Chronicles 13:19), and it is written: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, the verse punished him and he was defeated, a commoner who mistreats a commoner, all the more so.
Bereshit Rabbah
“She conceived, and bore a son, and said: God has removed my disgrace” (Genesis 30:23).
“She conceived, and bore a son, and said: God has removed my disgrace” – Rabbi Levi bar Zechariah said: Until the woman bears a child, the sin is attributed to her, after she bears a child; it is attributed to her child. Who ate this item? It is your son. Who broke this item? It is only your son.
“God has removed my disgrace” – in the incident of the concubine in Giva, “cursed is one who gives a wife to Benjamin” (Judges 21:18).7The story of the concubine of Giva is in Judges chapters 19–21. Judges 21:13–23 specifically relates to the oath, and the solution that enabled those who were left from Benjamin to remarry.
“God has removed my disgrace” – “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him, and he died” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: Do you think that it was Yerovam who was afflicted? It was no one other than Aviya who was afflicted.8He was punished for causing disgrace to the descendants of Rachel. Yerovam was from the tribe of Ephraim (the son of Joseph). Why was he afflicted? Rabbi Abba bar Kahana said: It is because he mutilated the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days.9See Yevamot 120a. If a dead man cannot be identified, his wife cannot remarry. Rabbi Yoḥanan said: It is because he humiliated them publicly, as it is stated: “Now you presume to withstand the kingdom of the Lord…and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he denigrated Aḥiya the Shilonite, as it is stated: “Idle and wicked men gathered around him” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. The Rabbis said: It is because idol worship came into his possession and he did not nullify it, as it is stated: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one [golden calf] in Beit El…” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, was afflicted, a commoner who mistreats a commoner, all the more so.
“She conceived, and bore a son, and said: God has removed my disgrace” – Rabbi Levi bar Zechariah said: Until the woman bears a child, the sin is attributed to her, after she bears a child; it is attributed to her child. Who ate this item? It is your son. Who broke this item? It is only your son.
“God has removed my disgrace” – in the incident of the concubine in Giva, “cursed is one who gives a wife to Benjamin” (Judges 21:18).7The story of the concubine of Giva is in Judges chapters 19–21. Judges 21:13–23 specifically relates to the oath, and the solution that enabled those who were left from Benjamin to remarry.
“God has removed my disgrace” – “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him, and he died” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: Do you think that it was Yerovam who was afflicted? It was no one other than Aviya who was afflicted.8He was punished for causing disgrace to the descendants of Rachel. Yerovam was from the tribe of Ephraim (the son of Joseph). Why was he afflicted? Rabbi Abba bar Kahana said: It is because he mutilated the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days.9See Yevamot 120a. If a dead man cannot be identified, his wife cannot remarry. Rabbi Yoḥanan said: It is because he humiliated them publicly, as it is stated: “Now you presume to withstand the kingdom of the Lord…and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he denigrated Aḥiya the Shilonite, as it is stated: “Idle and wicked men gathered around him” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. The Rabbis said: It is because idol worship came into his possession and he did not nullify it, as it is stated: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one [golden calf] in Beit El…” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, was afflicted, a commoner who mistreats a commoner, all the more so.