וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
И сказал Господь Моисею, говоря:
Midrash Tanchuma Buber
(Numb. 5:11–12):1Neither the Buber nor the traditional Tanhuma have a parashah, the beginning of which coincides with the beginning of Naso (Numb. 4:21-7:89) from the annual cycle. Such a parashah is also missing in other sources for the so-called “triennial cycle.” See B.Z. Wacholder, “prolegomenon,” in The Bible as Read and Preached in the Old Synagogue, by Jacob Mann (“Library of biblical Studies”; New York: Ktav, 1971), p. LX. THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: IF ANYONE HAS HIS WIFE GO ASTRAY. Let our master instruct us: When someone wanted to accuse his wife (of infidelity), how did he accuse her?2Tanh., Numb. 2:1. Thus have our masters taught (in Sot. 1:4–5; 2:2–3.):3The Mishnah quotation has several variants from the standard text. See also TSot. 1:3-4. ONE ACCUSING HIS WIFE BROUGHT HER TO THE GREAT COURT WHICH WAS IN JERUSALEM, AND THEY WOULD ADMONISH HER IN THE WAY THAT THEY WOULD ADMONISH WITNESSES IN CAPITAL CASES< … >.4See Sanh. 4:5. Then afterwards: THEY WOULD BRING HER UP TO THE EASTERN GATE, TO < … > THE GATE OF NICANOR, WHERE THEY WOULD PURIFY THE LEPERS AND GIVE DRINK TO SUSPECTED ADULTERESSES< … >. A PRIEST WOULD BRING AN EARTHENWARE BOWL5Gk.: phiale; Lat.: fiala. AND PUT A HALF LOG OF WATER INTO IT FROM THE BASIN< … >. HE WOULD ENTER THE TEMPLE AND TURN TO HIS RIGHT. NOW A PLACE WAS THERE ONE CUBIT SQUARE WITH A MARBLE FLAGSTONE6Gk.: tabla (“tablet”); Lat.: tabula. THERE AND A RING FIXED IN IT. HE WOULD RAISE IT, TAKE DUST FROM UNDERNEATH, AND PUT IT UPON THE WATER, AS STATED (in Numb. 5:17): AND TAKING SOME OF THE DUST WHICH IS IN THE FLOOR OF THE TABERNACLE, THE PRIEST SHALL PUT IT INTO THE WATER. THEN HE WOULD WRITE THE SCROLL (in the wording of Numb. 5:19): AND IF NO ONE HAS SLEPT WITH YOU…. From here (Numb. 5:19) our masters have taught: When one opens capital cases, you begin with <the case for> acquittal. Then he writes further (in vss. 20–21): AND IF YOU HAVE GONE ASTRAY …, MAY THE LORD MAKE YOU A CURSE…. And so Solomon has said (in I Kings 8:31–32 // II Chron. 6:22–23): WHENEVER ONE SINS AGAINST HIS NEIGHBOR, AND HE GIVES HIM AN OATH FOR HIM TO SWEAR; THEN WHEN HE COMES FOR THE OATH BEFORE YOUR ALTAR IN THIS HOUSE, YOU WILL HEARKEN IN HEAVEN, TAKE ACTION, AND JUDGE YOUR SERVANT, IN ORDER TO CONDEMN THE WICKED SO AS TO SET HIS CONDUCT UPON HIS OWN HEAD AND JUSTIFY THE RIGHTEOUS SO AS TO RENDER TO HIM ACCORDING TO HIS RIGHTEOUSNESS. In the parashah on the adulteress the text says what is stated (in Numb. 5:23): THEN <THE PRIEST> SHALL WRITE DOWN THESE CURSES <IN A SCROLL>. (I Kings 8:32 // II Chron. 6:23:) YOU WILL HEARKEN IN HEAVEN, TAKE ACTION, AND JUDGE YOUR SERVANT, IN ORDER TO CONDEMN THE WICKED SO AS TO SET HIS CONDUCT UPON HIS OWN HEAD. (Numb. 5:27:) SO THAT HER BELLY SHALL DISTEND AND HER THIGH SHALL SAG. (I Kings 8:32/II Chron. 6:23:) AND JUSTIFY THE RIGHTEOUS SO AS TO RENDER TO HIM ACCORDING TO HIS RIGHTEOUSNESS. (Numb. 5:28): BUT IF THE WOMAN HAS NOT DEFILED HERSELF AND IS PURE, SHE SHALL BE GUILTLESS AND SHALL CONCEIVE SEED. If she was defiled, (according to Sot. 3:4; 5:1) SHE WOULD NOT HAVE FINISHED DRINKING BEFORE HER FACE TURNS GREEN, HER EYES PROTRUDE, AND SHE IS FULL OF <SWOLLEN> VEINS. THEN THE PRIEST SAYS: TAKE HER OUT, TAKE HER OUT, SO THAT SHE DOES NOT DEFLE THE TEMPLE COURT< … >. JUST AS THE WATER TESTS THE WOMAN, SO DOES THE WATER TEST THE MAN, SINCE IT IS STATED <TWICE> (in Numb. 5:22 & 24): AND IT (i.e., the water that causes the curse> SHALL GO< … >. AND IT SHALL GO <INTO HER … >. JUST AS SHE IS FORBIDDEN TO HER HUSBAND, SO IS SHE FORBIDDEN TO THE LOVER, SINCE IT IS STATED <TWICE> (in Numb. 5:13 & 14): SHE HAS DEFILED HERSELF< … >. SHE HAS DEFILED HERSELF.7The gemara ([Sot. 28a) explains these double usages more fully. Cf. also ibid., 26b. If, however, she drinks <the potion> and is found pure, then if she was barren, she is <now> visited (i.e., given conception).8Sot. 26a. <If> she used [to] bear ugly <children>, she <now> bears beautiful ones. <Instead of> dark <children>, she bears fair ones. <Instead of> short <children>, she bears tall ones. <Instead of> females, she bears males. Thus it is stated (in Numb. 5:28): BUT IF THE WOMAN HAS NOT DEFILED HERSELF AND IS PURE, SHE SHALL BE GUILTLESS AND SHALL CONCEIVE SEED. The Holy One said to Moses: Write a section on the adulteress so that she may know which name the priest blots out for her,9On the scroll of Numb. 5:23, where the priest put down the curses in writing and then rubbed them off into the bitter water. See also Sot. 2:4. what is to be her death, and how it will be made public.10Gk.: parresiazesthai. Where is it shown? {Where it is stated} [from what they have read on the matter] (in Numb. 5:12): IF ANYONE HAS HIS WIFE GO ASTRAY.
Vayikra Rabbah
Rabbi Shimon ben Yoḥai said: Great is peace, as all blessings are included in it. “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere.
Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);27Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.”28The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’
Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).29When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old.
Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine.30He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.
Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so.
Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),31Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything.
Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10).
Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another32While employing the term “peace”, which has been established to be a name of God. in a filthy place.
Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.33The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife.
Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’34It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’
Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal.
Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).35In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific?36The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).37The particular laws of peace offerings are discussed after those of the other types of offerings. I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.38The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
Ḥizkiya said two [statements]. Ḥizkiya said: Peace is great, as in the regard of all the mitzvot, it is written: “If you see…if you encounter” (Exodus 23:4–5); “if…will happen” (Deuteronomy 22:6). If a mitzva happens to present itself to you, you are obligated to perform it, and if not, you are not obligated to perform it. However, here, “seek peace and pursue it” (Psalms 34:15), seek it in your place and pursue it elsewhere.
Ḥizkiya said another: Peace is great, as regarding all the journeys it is written: “They traveled…they encamped” (Numbers 33:5);27Both verbs are written in the plural: Vayisu, vayaḥanu. they traveled in dispute and they encamped in dispute. When they all came before Mount Sinai, they all became a single encampment. That is what is written: “Israel encamped [vayiḥan] there” (Exodus 19:2). It is not written here “Israel encamped [vayaḥanu] there,” but rather “Israel encamped [vayiḥan] there.”28The verb is singular rather than plural. The Holy One blessed be He said: ‘This is the moment that I am giving the Torah to My children.’
Bar Kappara said three. Bar Kappara said: Great is peace, as the verses presented matters of falsehood in the Torah in order to institute peace between Abraham and Sarah. That is what is written: “After my withering, will I have youth, and my lord is old?” (Genesis 18:12). But to Abraham He did not say so, but rather: “And I have grown old” (Genesis 18:13).29When God reported Sarah’s statement to Abraham, He did not tell him that she had said that he was old, but rather that she had said she was old.
Bar Kappara said another: Great is peace, as the verse employed expressions of falsehood in the prophets in order to institute peace between a man and his wife, as it is stated: “Behold now, you are barren and have not given birth; but you will conceive, and you will give birth to a son” (Judges 13:3). But to Mano’aḥ, he did not say so, but rather, “The angel of the Lord said to Mano'ah: From everything that I said to the woman let her beware” (Judges 13:13). In any case, she requires medicine.30He did not refer to her as barren, which might have resulted in her husband looking down on her, but merely said that she required treatment in order to conceive, and therefore she should follow his instructions.
Bar Kappara said another: Great is peace. If the supernal beings who do not have jealousy, hatred, rivalry, strife, quarrels, dispute, or the evil eye require peace – that is what is written: “He makes peace in His heights” (Job 25:2); the earthly beings, who have all these traits, all the more so.
Rabban Shimon ben Gamliel said: Great is peace, as the verses employed expressions of falsehood in the Torah in order to institute peace between Joseph and his brothers. That is what is written: “So say to Joseph: Please, forgive [the transgression of your brothers and their sin as they did evil to you]” (Genesis 50:17),31Joseph’s brothers sent a message to him in the name of their father Jacob asking that he forgive them, although the verses never state that Jacob actually said this. and we do not find that Jacob commanded anything.
Rabbi Yosei HaGelili said: Great is peace as, even in times of war, one opens only with peace. That is what is written: “When you approach a city to wage war against it, [you shall call to it for peace]” (Deuteronomy 20:10).
Rabbi Yudan ben Rabbi Yosei said: Great is peace, as the name of the Holy One blessed be He is called peace. That is what is written: “He called it: The Lord is peace” (Judges 6:24). Rabbi Tanḥum bar Yudan said: From here [it may be derived] that it is prohibited for a person to ask after the welfare of another32While employing the term “peace”, which has been established to be a name of God. in a filthy place.
Rabbi Yishmael taught: Great is peace, as the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.33The reference is to the ritual of the sota (see Numbers 5:11–31), which involves erasing the name of God. The purpose of the ritual is to restore trust and peace between man and wife.
Rabbi Meir would sit and lecture on Shabbat at night. There was a certain woman who would stand there and listen to him teaching the lecture, and she would wait until he concluded the lecture. [Once,] she went home and found the lamps extinguished. Her husband said to her: ‘Where were you?’ She said to him: ‘I was sitting and listening to the voice of the lecturer.’ He said to her: ‘Such and such shall befall me; you will not enter here until you go and spit in the face of that lecturer.’ She remained outside the first, second, and third weeks. Her neighbors said to her: ‘Are you still angry with one another? We will come with you to the lecturer.’ When Rabbi Meir saw them, he saw through the Divine Spirit. He said to them: ‘Is there a woman among you who is proficient in chanting to heal the eye?’34It was common for people to utter incantations to treat certain medical conditions. The individual employing the incantation would also spit. Her neighbors said to her: ‘Go now and spit in his face and release your husband of his vow.’ When she sat before him, she feared him. She said to him: ‘Rabbi, I am not proficient in chanting to heal the eye.’ He said to her: ‘Even so, spit in my face seven times, and I will be relieved.’ She did so. He said to her: ‘Go say to your husband: You said one time, but I spat seven times.’ His students said to him: ‘Rabbi, should the Torah be demeaned in this way? Should you not have said to one of us to chant for you?’ He said to them: ‘Is it not sufficient for Meir to be like his Maker, as Rabbi Yishmael taught: Great is peace, as the the Holy One blessed be He said that the great name that is written in sanctity should be erased in water in order to institute peace between a man and his wife.’
Rabbi Shimon ben Ḥalafta said: Great is peace, as when the Holy One blessed be He created His world He made peace between the supernal and the earthly. On the first day, He created part of the supernal and part of the earthly [realms]. That is what is written: “In the beginning, God created the heavens and the earth” (Genesis 1:1). On the second, He created from the supernal [realm]. That is what is written: “Let there be a firmament” (Genesis 1:6). On the third, He created from the earthly [realm]. That is what is written: “Let the water be gathered” (Genesis 1:9). On the fourth, from the supernal [realm]: “Let there be lights in the firmament of the heavens” (Genesis 1:14). On the fifth, He created from the earthly [realm]: “God said: Let the water swarm” (Genesis 1:20). On the sixth, He came to create man. He said: If I create him from the supernal, the supernal will be more numerous than the earthly by one creation. If I create him from the earthly, the earthly will be more numerous than the supernal by one creation. What did He do? He created him from the supernal and from the earthly. That is what is written: “The Lord God formed man of dust from the ground” (Genesis 2:7); from the earthly, “and breathed into his nostrils the breath of life” (Genesis 2:7); from the supernal.
Rabbi Mani of She’av and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Great is peace, as all the blessings, goodness, and consolations that the Holy One blessed be He brings upon Israel conclude with peace. In the recitation of Shema: Who spreads a canopy of peace; in prayer: He who makes peace; in the Priestly Benediction: “And grant you peace” (Numbers 6:26).35In the blessings surrounding the recitation of Shema, in the Amida prayer, and in the Priestly Benediction, the theme of the final blessing is peace. I have [provided sources] only in blessings; from where is it derived regarding offerings? “This is the Torah for the burnt offering, for the meal offering, and for the sin offering, and for the guilt offering, and for the investiture offering, and for the peace offering” (Leviticus 7:37). I have only regarding the general; where is it derived in specific?36The previous source cited regarding offerings is a verse that mentions all of the offerings. Where is this expressed within the particular discussions of each offering? “This is the law of the burnt offering” (Leviticus 6:2); “This is the law of the meal offering” (Leviticus 6:7); “This is the law of the sin offering” (Leviticus 6:18); “This is the law of the guilt offering” (Leviticus 7:1); “This is the law of the peace offering” (Leviticus 7:11).37The particular laws of peace offerings are discussed after those of the other types of offerings. I have [provided a source] only regarding individual offerings; from where is it derived regarding communal offerings? The verse states: “These you shall offer to the Lord in your appointed times” (Numbers 29:39), and it concludes with peace offerings.38The full text of the verse is: “These you shall offer to the Lord in your appointed times, aside from your vows and your freewill offerings, for your burnt offerings and for your meal offerings and for your libations and for your peace offerings.” And I have [provided a source] only in this world; from where is it derived regarding the World to Come? “I will extend peace to it like a river” (Isaiah 66:12). The Rabbis say: Great is peace, as when the messianic king comes, he will open only with peace, as it is stated: “How pleasant are the feet of the herald on the mountains, announcing peace” (Isaiah 52:7).
Shemot Rabbah
“Draw, and take for yourselves lambs” – that is what is written: “With stillness and pleasantness you will be saved” (Isaiah 30:15). We learned: One may heal himself with anything except for idol worship, forbidden sexual relations, and bloodshed. How so? If they will say to a person: ‘Come and kill a person and you will be healed,’ he may not heed them, as it is written: “One who sheds the blood of a man, his blood will be shed by man” (Genesis 9:6). Since “one who sheds the blood of a man, his blood will be shed by man,” how could the ill person be healed by means of bloodshed?
Forbidden sexual relations, how so? If they will say to a person: ‘Engage in forbidden sexual relations and you will be healed,’ he may not heed them, as it is prohibited for a person to engage in forbidden sexual relations. You find two adjacent Torah portions, the portion of the nazirite, and the portion of the sota.1The laws of the sota appears in Numbers 5:11–31. The laws of the nazirite appear in Numbers 6:1–21. The nazirite vows not to drink wine. The Holy One blessed be He says to him: ‘You vowed not to drink wine in order to distance yourself from transgression. Do not say: I will eat grapes and it will not be a sin.’ The Holy One blessed be He says to him: ‘Since you vowed to refrain from wine, I will teach you not to sin before Me.’ He said to Moses: ‘Teach Israel the laws of naziriteship, as it is stated: “If a man explicitly vows…from wine and intoxicating drink he shall abstain…he shall not eat anything that is made of the grapevine” (Numbers 6:2–4). When he does so, he is like an angel, “all the days of his naziriteship, he is holy to the Lord” (Numbers 6:8), as you say: “A watcher and a holy one [came down from Heaven]” (Daniel 4:10).
Likewise, a woman is called a grapevine, as it is stated: “Your wife is like a fruitful vine” (Psalms 128:3). The Holy One blessed be He said: ‘Do not say: Since it is prohibited for me to engage in relations with the woman, I will grab her and it will not be a sin for me, I will fondle her and it will not be a sin for me, or I will kiss her and it will not be a sin for me.’ The Holy One blessed be He said: ‘Just as if a nazirite has vowed not to drink wine, it is prohibited [for him] to eat moist and dry grapes, and food that is soaked in wine, and anything that emerges from the grapevine; so, too, a woman who is not your wife, you may not touch her at all, as Solomon says: “Can a man stoke fire in his bosom and his garments not be burned…so one who goes in to his neighbor's wife; anyone who touches her will not be absolved” (Proverbs 6:27–9).
This is why the Holy One blessed be He [wrote] the portion of the nazirite adjacent to the portion of the sota, because they are similar to one another. And anyone who touches a woman who is not his wife brings death upon himself, as it is stated: “For she has felled many corpses” (Proverbs 7:26), and it is written: “Her feet descend to death; her steps support one to the grave” (Proverbs 5:5). Since she has all these attributes, how can she give life to the ill? Therefore, one may not heal himself through her.
Idol worship, how so? If a person of Israel is ill and they say to him: ‘Go to such and such idol and be healed,’ it is prohibited to go, as it says: “One who sacrifices to gods shall be destroyed, except to the Lord alone” (Exodus 22:19). Since everyone who worships idols shall be destroyed, it is preferable for him to die from the illness than to perform an act for which he will be destroyed in this world.2In addition to suffering in the next world. Not only that [act of idol worship] is prohibited, but it is prohibited to heal oneself with anything associated with idol worship. If they say to a person: ‘Take from what they are burning to idols, or take from a tree worshipped as idolatry and make it into an amulet and be healed,’ do not take it, as it is written: “Nothing of the banned items shall cleave to your hand” (Deuteronomy 13:18). This [prohibition] is [referring to anything used for] idolatry. And it says: “You shall not bring an abomination into your home and become banned like it” (Deuteronomy 7:26). Why? It is because they have no substance and they are to no avail, as it is stated: “Do not fear them, for they cannot do evil, neither is it in them to do good” (Jeremiah 10:5).
Likewise, you find that Jeremiah said to his generation: ‘I am going to enter into a confrontation with idol worship, and I will state its actions and the actions of God, and the differences between the Holy One blessed be He and idol worship will be known.’ You find four times on one page that Jeremiah demonstrated the denigration of idol worship and praise of God, as it is stated: “So said the Lord: Do not learn the way of the nations…as the customs of the peoples are vanity” (Jeremiah 10:2–3); “they beautify it with silver and with gold… they are like a date palm, a block of wood, [and they do not speak; they are carried because they do not walk]” (Jeremiah 10: 4–5).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “There is no one like You, Lord” (Jeremiah 10:6); “who would not fear You, king of nations” (Jeremiah 10:7).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “But they are altogether brutish and foolish…silver beaten into plates will be brought from Tarshish…” (Jeremiah 10:8–9).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “The Lord God is true” (Jeremiah 10:10).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “So you shall say to them: The gods that have not made the heavens and the earth, these shall perish from the earth, and from under these heavens” (Jeremiah 10:11).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “He made the earth with His power…at the sound of His giving a multitude of water in the heavens” (Jeremiah 10:12–13).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “Every man is proved to be foolish, without knowledge… they are vanity, a work of delusion” (Jeremiah 10:14–15).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “Not like these is the portion of Jacob; for He is the Maker of all things…” (Jeremiah 10:16).
The Holy One blessed be He said: Since it is like an inanimate stone and lacks substance, and others guard it so it will not be stolen, how can it give life to an ill person? Therefore, it is prohibited to heal oneself with anything associated with it. Likewise you find regarding Israel when they were in Egypt, they would worship idols and they would not forsake them, as it is stated: “Each man did not cast away the abominations of their eyes” (Ezekiel 20:8). The Holy One blessed be He said to Moses: ‘As long as Israel is worshipping the gods of Egypt they will not be redeemed. Go and say to them that they should abandon their evil deeds and repudiate idol worship.’ That is what is written: “Draw, and take for yourselves” (Exodus 12:21), meaning draw your hands away from idol worship and “take for yourselves lambs” and slaughter the gods of Egypt and perform [the rite of] the paschal offering, as thereby, the Holy One blessed be He will pass over you; that is: “With stillness and pleasantness you will be saved” (Isaiah 30:15).
Forbidden sexual relations, how so? If they will say to a person: ‘Engage in forbidden sexual relations and you will be healed,’ he may not heed them, as it is prohibited for a person to engage in forbidden sexual relations. You find two adjacent Torah portions, the portion of the nazirite, and the portion of the sota.1The laws of the sota appears in Numbers 5:11–31. The laws of the nazirite appear in Numbers 6:1–21. The nazirite vows not to drink wine. The Holy One blessed be He says to him: ‘You vowed not to drink wine in order to distance yourself from transgression. Do not say: I will eat grapes and it will not be a sin.’ The Holy One blessed be He says to him: ‘Since you vowed to refrain from wine, I will teach you not to sin before Me.’ He said to Moses: ‘Teach Israel the laws of naziriteship, as it is stated: “If a man explicitly vows…from wine and intoxicating drink he shall abstain…he shall not eat anything that is made of the grapevine” (Numbers 6:2–4). When he does so, he is like an angel, “all the days of his naziriteship, he is holy to the Lord” (Numbers 6:8), as you say: “A watcher and a holy one [came down from Heaven]” (Daniel 4:10).
Likewise, a woman is called a grapevine, as it is stated: “Your wife is like a fruitful vine” (Psalms 128:3). The Holy One blessed be He said: ‘Do not say: Since it is prohibited for me to engage in relations with the woman, I will grab her and it will not be a sin for me, I will fondle her and it will not be a sin for me, or I will kiss her and it will not be a sin for me.’ The Holy One blessed be He said: ‘Just as if a nazirite has vowed not to drink wine, it is prohibited [for him] to eat moist and dry grapes, and food that is soaked in wine, and anything that emerges from the grapevine; so, too, a woman who is not your wife, you may not touch her at all, as Solomon says: “Can a man stoke fire in his bosom and his garments not be burned…so one who goes in to his neighbor's wife; anyone who touches her will not be absolved” (Proverbs 6:27–9).
This is why the Holy One blessed be He [wrote] the portion of the nazirite adjacent to the portion of the sota, because they are similar to one another. And anyone who touches a woman who is not his wife brings death upon himself, as it is stated: “For she has felled many corpses” (Proverbs 7:26), and it is written: “Her feet descend to death; her steps support one to the grave” (Proverbs 5:5). Since she has all these attributes, how can she give life to the ill? Therefore, one may not heal himself through her.
Idol worship, how so? If a person of Israel is ill and they say to him: ‘Go to such and such idol and be healed,’ it is prohibited to go, as it says: “One who sacrifices to gods shall be destroyed, except to the Lord alone” (Exodus 22:19). Since everyone who worships idols shall be destroyed, it is preferable for him to die from the illness than to perform an act for which he will be destroyed in this world.2In addition to suffering in the next world. Not only that [act of idol worship] is prohibited, but it is prohibited to heal oneself with anything associated with idol worship. If they say to a person: ‘Take from what they are burning to idols, or take from a tree worshipped as idolatry and make it into an amulet and be healed,’ do not take it, as it is written: “Nothing of the banned items shall cleave to your hand” (Deuteronomy 13:18). This [prohibition] is [referring to anything used for] idolatry. And it says: “You shall not bring an abomination into your home and become banned like it” (Deuteronomy 7:26). Why? It is because they have no substance and they are to no avail, as it is stated: “Do not fear them, for they cannot do evil, neither is it in them to do good” (Jeremiah 10:5).
Likewise, you find that Jeremiah said to his generation: ‘I am going to enter into a confrontation with idol worship, and I will state its actions and the actions of God, and the differences between the Holy One blessed be He and idol worship will be known.’ You find four times on one page that Jeremiah demonstrated the denigration of idol worship and praise of God, as it is stated: “So said the Lord: Do not learn the way of the nations…as the customs of the peoples are vanity” (Jeremiah 10:2–3); “they beautify it with silver and with gold… they are like a date palm, a block of wood, [and they do not speak; they are carried because they do not walk]” (Jeremiah 10: 4–5).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “There is no one like You, Lord” (Jeremiah 10:6); “who would not fear You, king of nations” (Jeremiah 10:7).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “But they are altogether brutish and foolish…silver beaten into plates will be brought from Tarshish…” (Jeremiah 10:8–9).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “The Lord God is true” (Jeremiah 10:10).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “So you shall say to them: The gods that have not made the heavens and the earth, these shall perish from the earth, and from under these heavens” (Jeremiah 10:11).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “He made the earth with His power…at the sound of His giving a multitude of water in the heavens” (Jeremiah 10:12–13).
You have heard the praise of the Holy One blessed be He, come and hear the denigration of idol worship, as it is stated: “Every man is proved to be foolish, without knowledge… they are vanity, a work of delusion” (Jeremiah 10:14–15).
You have heard the denigration of idol worship, come and hear the praise of the Holy One blessed be He, as it is stated: “Not like these is the portion of Jacob; for He is the Maker of all things…” (Jeremiah 10:16).
The Holy One blessed be He said: Since it is like an inanimate stone and lacks substance, and others guard it so it will not be stolen, how can it give life to an ill person? Therefore, it is prohibited to heal oneself with anything associated with it. Likewise you find regarding Israel when they were in Egypt, they would worship idols and they would not forsake them, as it is stated: “Each man did not cast away the abominations of their eyes” (Ezekiel 20:8). The Holy One blessed be He said to Moses: ‘As long as Israel is worshipping the gods of Egypt they will not be redeemed. Go and say to them that they should abandon their evil deeds and repudiate idol worship.’ That is what is written: “Draw, and take for yourselves” (Exodus 12:21), meaning draw your hands away from idol worship and “take for yourselves lambs” and slaughter the gods of Egypt and perform [the rite of] the paschal offering, as thereby, the Holy One blessed be He will pass over you; that is: “With stillness and pleasantness you will be saved” (Isaiah 30:15).