Мидраш к Берешит 27:12

R. Simlai lectured: "Six hundred and thirteen commands were spoken to Moses; three hundred and sixty-five of them negatives, corresponding to the number of days in the year counting according to the solar system, and two hundred and forty-eight positives, corresponding to the members of a human body." Said R. Hamnuna: "Where is the passage to prove this? (Deut. 33, 4) The Torah which Moses commanded us. The numerical value of the word Torah amounts to six hundred and eleven. (Fol. 24) I am; and, Thou shalt have no [of the first two commandments], we heard from the Almighty Himself. David, however, came and reduced their number to eleven, as it is written (Ps. 15, 2-5) A Psalm of David, Lord, we shall sojourn in Thy tabernacle? Who shall dwell upon Thy holy mountain? He that walketh uprightly, and worketh righteousness, and speaketh truth in his heart, etc., i.e., He that walketh uprightly, refers to Abraham, concernnig whom such an expression is written (Gen. 17, 1) Walk before Me, and be upright. Worketh righteously, refers to a man like Aba Chelkia.' And speaketh the truth refers to man like Rabbi Saphra. Nor doeth evil to his fellows, i.e., who takes care not to compete with his neighbor's business. That hath no slander upon his tongue, refers to our father Jacob, concerning whom it is written (Gen. 27, 12) My father peradventure will feel me. Nor taketh up a reproach against his neighbor, refers to one who befriends his relatives. In whose eyes a vile person is despised, refers to Hezekiah, King of Judea, who caused his father's bones to be carried on a bed of ropes. But he honoreth them that fear the Lord, refers to Jehoshaphath, King of Judea, who upon seeing a scholar, would rise from his throne, kiss him, and call him, my father, my master, my teacher, my master, my master. But that sweareth to his own hurt, and changeth not; this refers to R. Jochanan, who said: 'If one says I will fast until I will come home.' He that putteth not out his money on interest, i.e., not even from an idolater. Nor taketh no bribe, refers to men like R. Ismael b. Jose. He that doeth these things shall never be moved. When R. Gamaliel would come to this passage, he used to weep, saying: "Only one who performed all these shall not be moved, but [if he performs merely] one of them, he might be moved;" whereupon R. Akiba said to him: "According to your opinion then how would you explain the passage (Lev. 18, 24) Defile not ye yourselves in all of those things. Do you mean to say that only if in all of these things, but not one?" You must therefore say that it means to any of these things. The same could also be explained. Isaiah then came and reduced them (the six hundred and thirteen commands) to six as it is said (33, 15) He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes; that stoppeth his ears from hearing of blood, and shutteth his eyes from looking on evil. He that walketh righteously, refers to Abraham, of whom it is written (Gen. 18, 19) For I have known him, to do righteousness and justice, etc. Speaketh uprightly, refers to him who does not anger his colleague in public. And he despiseth the gain of oppressions, refers to R. Ismael b. Elisha. That shaketh his hands from holding of bribes, refers to R. Ishmael b. Jose. That stoppeth his ears from hearing of blood, refers to R. Elazar b. Simon. And shutteth his eyes from looking on evil, as R. Chiya b. Aba explained this to refer to one "who does not look upon women washing near the bank of the river." When Michah [the prophet] came he reduced them to three (6, 8) It hath been told thee, o man, what is good; and what the Lord doth require of thee: (only) to do justly, and to love mercy, and to walk humbly with thy God. To do justly, refers to the law; love mercy, refers to loving kindness; and walk humbly, providing for the marriage of poor maidens and the burial of the dead. Is this not an a fortiori conclusion! If concerning matters which are not to be performed in secrecy, the Torah says to walk humbly, how much more so should this be applied to matters which are accustomed to be done in secrecy! Isaiah finally reduced them to two, as it is said (56, 1) Thus saith the Lord, Keep ye justice, and do righteousness. Amos then came and reduced them to one, as it is said (Amos 5, 4) For thus saith the Lord unto the house of Israel: Seek ye Me, and live. R. Nachman b. Isaac raised the following objection: Perhaps he means by Seek ye Me, to perform the entire Torah? We must therefore say that it was Habakkuk [the prophet] who came and reduced them to one (2, 4) But the righteous shall live by his faith.

R. Elazar said again: "A house in which the words of the Torah are not heard during the night will finally be burned, as it is said (Job 20, 26) Entire darkness is laid by for his treasures: a fire not blown by man will consume him; it will destroy anyone (Sarid) left in his tent. Sarid refers to a scholar, as it is said (Joel 3, 4) Among the remnant (shridim) whom the Lord calleth." R. Elazar said again: "He who does not benefit scholars with his estate will never come into any manner of blessing, as it is said (Job 20, 21) Nothing was spared (Sarid) from his craving to eat; therefore shall his wealth not prosper. And the word Sarid refers to a school, as it is said (Joel 3) Among the remnant (Shridim) whom the Lord calleth." And from the same passage, R. Elazar said again: "He who does not leave any bread after his meal will not reap the fruits of any blessing, as it is said (Job 20) Nothing was spared (Sarid) from his craving, and Sarid refers to a scholar as above. But did not R. Elazar say elsewhere that he who left pieces of bread after his meal is considered as if he were worshipping idols, as it is said (Is. 65, 11) That set out a table for the god of fortune and that fill for destiny the drink-offering. This presents no difficulty. In the latter saying he means, that he puts a whole loaf on the table [which is prohibited], but in the former passage he speaks of leaving some crumbs of bread for the poor. R. Elazar said again: "He who changes his word is considered as if he were to worship idols; it is written here (Gen. 27, 12) I will seem to him as a deceiver; and it is written (Jer. 10, 15) They are vanity, the work of deception." R. Elazar said again: "A man shall always remain obscure (without an office) and he will live." R. Zera said: "We have also taught so in the following Mishna: If there seems to be leprsoy in a house which is dark, windows must not be opened for investigation." Hence it is inferred as above.

(Gen. 27:12, cont.:) THEN I WILL BRING UPON MYSELF A CURSE INSTEAD OF A BLESSING. The Holy One put in her heart (according to Cant. 5:2) THE SOUND OF MY BELOVED KNOCKING. (Ps. 122:8:) FOR THE SAKE OF MY BROTHERS AND COMPANIONS LET ME PLEASE SAY: PEACE BE WITH YOU.⁷⁵Buber finds the language confused here. According to the next paragraph, what the Holy One put in Rebekah’s heart was an answer to quiet Jacob’s concern. THE SOUND OF MY BELOVED KNOCKING might then be how Jacob heard her answer from the psalm as to why he should go and greet Isaac.