Мидраш к Вайикра 1:7

The Master said above: "The smoke arose from the wood-pile on the altar." Was then any smoke on the altar? Behold we have been taught in a Baraitha: "Five things have been said concerning the fire on the altar: It had the form of a lion, it was clear as the sun, it was palpable, it consumed moist things as it did dry ones and never emitted any smoke." The smoke was that of fire kindled by men, as we are taught in a Baraitha: (Lev. 1, 7) And the sons of Aaron the priest shall put fire upon the altar, i.e., although the fire descended from heaven, it was meritorious to bring fire from outside the sanctuary also. "It had the form of a lion." Behold, we are taught in a Baraitha, R. Chanina, the Segan (Chief) of the priests, said: "I have seen it, and it had the form of a dog." No difficulty is presented; during the time of the first Temple it was like a lion, during the second, like a dog. Was there then any fire in the second Temple? Has not R. Samuel b. Inia said in the name of R. Acha: "What is the meaning of the passage (Hag. 1, 8) Go up to the mountain, and bring wood, and build the house; that I may take pleasure in it, and be glorified; it is written V'ekabed (and I shall be glorified) although we read it V'ekabdah. Why is the letter Hay missing? This is to suggest that five [the numerical value of Hay] things were missing in the second Temple. They are: The ark, the Kaporeth, the Cherubim, the divine fire, the Shechina, the Holy Spirit, and the Urim and Tumim. [Hence we see there was no heavenly fire in the second Temple at all.] I will tell thee: It was there, only it did not assist in consuming.

(Lev. 1:7:) “And the sons of Aaron the Priest shall put fire upon the altar, and they shall lay wood in order upon the fire.” (Tamid 2:3:) All of the trees are proper for [altar] firewood except the vine and the olive.¹⁸TMen. 9:14; Sifra to Lev. 1:7, Wayyiqra, Pereq 6.Why? Because they produce excellent fruit.¹⁹Cf. Tamid 29b. See, you have learned that by virtue of sons, fathers are honored. (Lev. 2:5:) “And if [your offering] is a meal offering on a griddle.” [But] it is also written (in Exod. 2:7), “And if [your offering] is a meal offering in a pan.” (Men. 5:8:) What is the difference between a griddle and a pan?²⁰Sifra to Lev. 2:5, Wayyiqra, Pereq 12. A pan has a cover, and a griddle does not have a cover. A pan (rt.: rhsh) is deep, and its products tremble (rt.: rhsh).²¹Lev. R. 3:7. A griddle is flat and its products are solid. (Men. 11:3:) The cakes of the high priest had their kneading and their rolling out within [the Temple court], and [doing so] overrides the Sabbath. Their grinding and sifting do not override the Sabbath. (Men. 5:1:)²²See Tanh. (Buber), Numb. 8:11. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. (Men. 5:2:) All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the rest of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord [shall be made with leaven].”

(Fol. 63a) Rabina, while sitting before R. Ashi observed a man tying an ass to a tree on the Sabbath. Rabina admonished the man but the latter paid no attention to him, whereupon Rabina said: "Thou art under ban for this." Rabina then said to R. Ashi: "Can this action of mine be regarded as disgraceful?" [Because I have done it in the presence of you, my teacher.] R. Ashi answered: "There us no wisdom nor understanding nor counsel against the Lord (Pr. 21, 30), i.e., whenever the desecration of the name of the Lord is threatened, no regard must be paid to a teacher." Raba said: "In the presence of his teacher, it is prohibited [for a disciple to decide a legal question] and it involves capital punishment; but in the absence of his teacher [if a disciple does so] it is, of course, prohibited but no capital punishment is involved." And in the absence of his teacher, you say, it does not involve capital punishment. Behold! It is taught that R. Elazar says: "The sons of Aaron did not die for any other sin than that they decided questions of law in the presence of their teacher, Moses. What verse did they interpret? [without asking Moses their teacher:] And the sons of Aaron the priest, shall put fire upon the latter (Lev. 1, 7). Thus they said to themselves: 'Although fire is to descend from heaven [upon the altar], it is nevertheless, a virtuous act to bring common fire.'" There was a disciple of R. Elazar. who decided legal questions in the presence of the latter. Whereupon R. Elazar said unto Ema Salmon, his wife: "I wonder if this disciple will live through this year." And the disciple died within that year. So his wife said to R. Elazar: "Art thou a prophet?" "Neither a prophet nor the son of a prophet," was his answer, "but I have a tradition that whoever decides a legal question in the presence of his teacher is guilty of capital punishment." And Rabba b. Chana said that this disciple was Juda b. Guriah and he was three miles away from his teacher, R. Elazar. [Hence it shows that even in the absence of his teacher, deciding legal questions involves capital punishment.'] It was in his teacher's presence. But R. Jachanan said he was three miles away from his teacher! And according to your own opinion [is there not an objection to be raised]? Wherefore was it necessary to state the disciple's name and his father's name? We must say (that these names are given) that we should not construe the above story as a mere parable. [Therefore it stated all the facts and it was indeed decided in the presence of R. Elazar.] R. Chiya b. Abba, in the name of R. Jochanan, said: "Whoever decides a legal question in the presence of his teacher, deserves to be bitten by a serpent, for it is said (Job 32, 6.) And Elihu, the son of Barachel, the Buzite, commenced, and said: 'Young am I in days, and ye are very old; therefore I hesitated and feared to show you what I Icnoiv.' It is written here vachalei (I feared). and it is written there (Deu. 32. 24.) With the power of serpents (Zochalei) that crawl in the dust." R. Zera said in the name of R. Chanina: "He is to be called sinner, as it is said (Ps. 119, 11.) In my heart have I treasured up thy saying, in order that I may not sin against thee." R. Humnuna raised the following contradictory point: "It is written (Ib.) In my heart, have I treasured up thy saying, and it is written (Ib. 40, 10.) I announce Thy righteousness in the great assembly"; and he himself explained it: "The former was said when Ira, the Yairite [his teacher], was living, [therefore David did not teach others]; and the latter refers to the time when Ira, the Yairite, was dead." R. Abba b. Zabda said: "He who sends his [priestly] gifts unto one priest will bring a famine into the world, for it is said (II Sam. 20, 26.) and Ira, the Yairite, was a priest unto David, etc. Was he a priest unto David only? Behold he was a priest unto all Israel also! We must therefore say that it means 'All the priestly gifts were given unto him by David, and immediately following this it is written (Ib. 21, 1.) And there was a famine for three years in the days of David." R. Elazar said: "He [who decides a legal question in the presence of his teacher] will be deposed from his honorable position, as it is said (Num. 31, 21.) And Elazar, the priest, said unto the men of the army," etc. And although he said that the law was taught to his uncle and not to him, still he was deposed from his honorable position, as it is written (Ib. 27, 28.) And before Elazar, the priest, shall he (Joshua) stand and he shall ask of him after the Judgment of the Urim before the Lord, etc. We, however, do not find an instance where Joshua ever availed himself of Elazar's help."

(Lev. 1:7:) AND THE SONS OF AARON THE PRIEST SHALL PUT FIRE UPON THE ALTAR, AND THEY SHALL LAY WOOD IN ORDER UPON THE FIRE.²³Tanh., Lev. 1:5. (Tamid 2:3:) ALL OF THE TREES ARE PROPER FOR <ALTAR> FIREWOOD EXCEPT THE VINE AND THE OLIVE.²⁴TMen. 9:14; Sifra to Lev. 1:7, Wayyiqra, pereq 6. Why? Because they produce excellent fruit.²⁵Cf. Tamid 29b. See, you have learned that by virtue of sons, fathers are honored.

8) (Vayikra 1:7): "And the sons of Aaron, the Cohein, shall put fire upon the altar." R. Yehudah said: Whence is it derived that the kindling of the alita (kindling wood) is to be performed by a Cohein kasher in priestly vestments? From "And the sons of Aaron, the Cohein, shall put fire upon the altar." R. Shimon said: Would it enter your mind that a zar (a non-priest) could sacrifice on the altar! If so, why is it written "And the sons of Aaron, the Cohein, etc."? To teach that the wood must be kindled on the top of the altar (and not below, and then brought up to the altar).

9) "And the sons of Aaron, the Cohein": Why "the Cohein"? From "Aaron," do I not know that he is a Cohein? Why is it mentioned? To emphasize "in his priesthood" — to teach that if a high-priest officiated in the vestments of a regular priest, his service is pasul. And whence is it derived that if a regular priest officiated in the vestments of the high-priest his service is pasul? From (Vayikra 1:8) "the priests" — in their priesthood. So that if a high-priest officiated in the vestments of a regular priest, or a regular priest, in those of a high-priest, their service is pasul.

10) "And the sons of Aaron, the Cohein, shall put fire upon the altar." Even though fire descends from Heaven, it is a mitzvah to bring man-made fire. The fire that descended in the days of Moses did not depart from the copper altar until they came to the temple. The fire that descended in the days of Solomon did not depart from the burnt-offering altar until the days of Menasheh.

(Numb. 28:1–2:) THEN THE LORD SPOKE UNTO MOSES, SAYING: COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING, <MY SWEET AROMA, YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON>. Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered?⁴¹Tanh., Numb. 8:12. Thus have our masters taught (in Men. 5:1–2):⁴²See above, Lev. 1:7. ALL MEAL OFFERINGS WERE OFFERED UNLEAVENED EXCEPT THE LEAVENED <CAKES> IN THE THANK OFFERING AND THE TWO LOAVES (of Pentecost) WHICH WERE OFFERED LEAVENED. R. MEIR SAYS: THE LEAVEN IS SEPARATED FROM THEIR OWN <DOUGH>, AND <IT IS FROM THIS THAT> THEY ARE LEAVENED. R. JUDAH SAYS: EVEN THAT IS NOT THE BEST <METHOD>; ONE SHOULD BRING THE LEAVEN, PUT IT INTO THE MEASURE, AND FILL THE MEASURE <WITH THE FLOUR>. <THE SAGES> SAID TO HIM: EVEN THAT <METHOD> RESULTED TOO LITTLE OR TOO MUCH. ALL MEAL OFFERINGS WERE KNEADED IN LUKEWARM WATER AND ONE WATCHED THEM LEST THEY BECOME LEAVENED; AND IF THE REST OF IT BECAME LEAVENED, ONE TRANSGRESSED A NEGATIVE COMMANDMENT, AS STATED (in Lev. 2:11): NO MEAL OFFERING WHICH YOU OFFER TO THE LORD SHALL BE MADE WITH LEAVEN. THUS ONE MAY BECOME CULPABLE IN THE KNEADING OF <LEAVEN>, IN ROLLING IT, AND IN BAKING IT. Of all the offerings none is more pleasing to you than the thank offering. The Holy One said to Moses: Say to those Israelites: I did not tell you to offer me sacrifices because I have need of them, since the whole world is mine.⁴³Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12): IF I AM HUNGRY, I WOULD NOT TELL YOU, FOR THE WORLD AND EVERYTHING IN IT BELONG TO ME.

11) (Vayikra 1:7): "And they shall arrange wood upon the fire": "wood upon the fire," and not fire upon the wood. R. Shimon said: Whence is it derived that the daily afternoon offering requires two additional logs for the woodpile? From "And they shall arrange the (lit.,) woods upon the fire."

(Numb. 28:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel, [and say unto them], “My offering, My bread for My fire offering….”’” Let our master instruct us: Regarding the meal offerings that were offered upon the altar, how were they offered? Thus have our masters taught (in Men. 5:1–2):³³See above, Lev. 1:7. All meal offerings were offered unleavened except the leavened [cakes] in the thank offering and the two loaves (of Pentecost) which were offered leavened. R. Meir says, “The leaven is separated from its own [dough], and [it is from this that] they are leavened.” R. Judah says, “Even that is not the best [method]; one should bring the leaven, put it into the [measure], and fill the measure [with flour].” [The sages] said to him, “Even that [method] resulted in too little or too much.” All meal offerings were kneaded in lukewarm water and one watched them lest they become leavened; and if the remnants of it became leavened, one transgressed a negative commandment, as stated (in Lev. 2:11), “No meal offering which you offer to the Lord shall be made with leaven.” Thus one may become culpable in the kneading of [leaven], in rolling it, and in baking it. There is nothing more pleasing for you than the offerings. The Holy One, blessed be He, said to Moses, “Say to those Israelites, ‘I did not tell you to offer me sacrifices because I have a need for them, since the whole world is Mine, and I created the animal from which you offer a sacrifice in front of Me.’”³⁴Numb. R. 21:16; see Men. 110a; PRK 6:1; PR 16:1; 48:3; Tanh., Exod. 8:14. Thus it is stated (in Ps. 50:12), “If I am hungry, I would not tell you, for the world and everything in it belong to Me.” R. Judah bar Simon said, “It is not that I require to eat anything which I commanded you to offer as My offering, My bread; as there is not eating or drinking in front of Me.” R. Simon said, “There are thirteen attributes of mercy that are written about the Holy One, blessed be He, as stated (in Exod. 34:6), ‘And the Lord passed over his face….’ Is there a merciful one that delivers his victuals to a cruel one?” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] clean animals to you (for food).³⁵See also PR 16:1; Numb. R. 20:5; 21:16. Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.” And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you to have you seek them in the mountains and the hills, in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough.’” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Isaac said, “It is written (in Numb 28:2), ‘My offering, My Bread, for My burnt offering.’ Is there eating and drinking in front of Me? And if you say there is eating and drinking in front of Me, [you should] learn from the ministering angels, as stated (in Ps. 104:4), ‘His servants flaming fire.’” From what are they [then] sustained? R. Judan said in the name of R. Isaac, “They are nourished from the radiance of the Divine Presence, as stated (in Prov. 16:15), ‘The light of the king’s face is light.‘” R. Simeon ben Laqish said, [Regarding (Numb. 28:6),] “The regular burnt offering done at Mount Sinai,” “And did they do it at Mount Sinai? It is simply that if you will say that that there is eating and drinking in front of Him, learn from Moshe, our teacher. Observe what is written about him (in Exod. 34:28), ‘And he was there with the Lord forty days and forty nights; he neither ate bread nor drank water.’ If there was eating and drinking in front of Me, he would have eaten and drank from what I eat and drink. And if Moses who [only] fulfilled the errand of God, ‘neither ate bread nor drank water,’ all the more so is it true of the Holy One, blessed be He.” Ergo (in Ps. 50:12), “If I am hungry, I would not tell you.” R. Hiyya bar Abba said, “So did the Holy One blessed be He say: ‘My [other] creatures do not need My creatures (people). In your days have you heard one saying, “Let this vine produce wine,” and it produces much wine, [or] “Let this olive tree produce oil,” and it produces much wine. My creatures do not need My creatures and I should need My creatures?’” R. Jannai said, “It is customary that when a man is walking by a river, it is impossible for him not to drink two or three log. Now all the water that is in the world would fill the hollow of My hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ But [yet] I have written about your log (in Numb. 28:7), ‘to be poured in the sacred precinct as an offering of fermented drink to the Lord,’ which is an expression of drinking, an expression of satiation, an expression of inebriation.” I have created one animal in My world, and you are not able to support its victuals. And which is it? That is (in Psalms 50:10), “the behemoths on a thousand mountains.” R. Johanan, R. Joshua ben Levi and the Sages [disagreed about this]. R. Johanan said, ‘It was one animal crouching on a thousand mountains and it would pasture on a thousand [different] mountains each day, as stated, (in Job 40:20), ‘The mountains yield him produce.’” R. Joshua ben Levi says, “It was one animal crouching on a thousand mountains and a thousand mountains would produce many types of food, for the righteous to eat in the future to come, as stated (in Is. 65:10), ‘Sharon shall become a pasture for flocks, And the Valley of Achor a place for cattle to lie down.’” And the Sages say, “It crouches upon the thousand mountains, and the thousand mountains produce animals every day and it eats [them].” What is the explanation? As it states (in Job 40:20, cont.), “and all the beasts of the field play there.” Is it possible for a grazing animal to eat a grazing animal? R. Tanchuma says, “Great is the work of our God and how great are His acts.” And from where does it drink? R. Joshua ben Levi and the Sages [disagreed about this]. R. Joshua ben Levi says, “It drinks up with one swallow all that the Jordan produces in six months, as stated (in Job 40:23), ‘He can restrain the river from its rushing; [he is confident the Jordan will gush at his command].’ [And the sages say, “Twelve months….”]³⁶See Numb. R. 21:18. But it only has a moistening of the mouth [from it].” And [so] from where does it drink? R. Shimon ben Gamliel taught (form Gen. 2:10), “’A river issues from Eden to water the garden’ and its name is Yuval, as stated (in Jer. 17:8), ‘sending forth its roots by a stream (yuval),’ and it drinks from it.” R. Chiya taught in the name of R. Meir (from Job 12:7), “’But ask the beasts, and they will teach you; the birds of the sky, they will tell you’: ’But ask the beasts,’ this is the behemoth; ‘the birds of the sky,’ this is the ziz of the Omnipresent (a giant bird). (Job 12:8:) ‘Or speak to the earth, it will teach you; the fish of the sea, they will inform you’: ‘Or speak to the earth,’ this is the Garden of Eden; ‘The fish of the sea,’ that is the leviathan. (Job 12:9:) ‘Who among all these does not know that the hand of the Lord has done this?’” You have one king and his name was Solomon, as stated (about the lavishness of his meals in I Kings 5:2-3), “Solomon’s daily provisions consisted of thirty kor of semolina, and sixty kor of [ordinary] flour, ten fattened oxen….” R. Yehuda bar Zvidah said, “Solomon had a thousand wives and each and every one would make him like this every day, as she thought he would eat with her. [And] Nehemiah the governor did not [even] have the ability to reckon his meal, as stated (in Neh. 5:18), ‘And although what was prepared for each day came to one ox….’ The Holy One, blessed be He, said, ‘My children, it is not because there is eating and drinking in front of Me. Rather it is because of the smell, that you shall be pleased and give the pleasant smell in front of Me.’”

(Lev. 5:1:) AND IF A SOUL SINS IN THAT IT HEARS A VOICE SWEARING…, <IF HE DOES NOT SPEAK OUT, HE SHALL BEAR HIS INIQUITY>. This text is related (to Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH, AND LET NOT YOUR HEART HASTEN TO BRING FORTH A WORD BEFORE GOD. These < words refer to> the children of Adam who vilify the name of the Holy One.⁵⁰Tanh., Lev. 1:7. Come and see. When the celestial beings were created, those below were created with half of the name, as stated (in Is. 26:4): FOR THROUGH YH,⁵¹YH is the first half of the divine name, which the Hebrew spells out where the translation reads THE LORD. THE LORD FORMED THE WORLDS.⁵²The midrash interprets tsur ‘olamim as FORMED THE WORLDS (i.e., this world and the world to come) rather than as the more usual EVERLASTING ROCK. For similar interpretations, see yHag. 2:1 (77c); Men. 29b; Gen. R. 12:10; M. Pss. 62:1; 114:3; cf. also M. Pss. 118:14. But why were they not created with all of it? So that none of them would repeat the full name of the Holy One. Woe to those creatures who vilify the name of the Holy One in vain. See what is written about offerings (in Lev. 1:2): WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD. It does not say "To the Lord, an offering," but AN OFFERING TO THE LORD;⁵³Above, Tanh. (Buber), Gen. 1:6; Ned. 10ab; Sifra to Lev. 1:2, Wayyiqra, Parashah 2; Sifre, Deut.32:3 (306); Gen. R. 1:13. so the Children of Adam vilify the name of the Lord in vain. It is therefore stated (in Eccl. 5:1 [2]): DO NOT BE RASH WITH YOUR MOUTH…. [FOR GOD IS IN HEAVEN AND YOU ARE ON EARTH.] For who would say that God is not in Heaven and that the children of Adam are not on earth? However, Solomon has said: Every time that the weakest of the weak is from above, he defeats the warrior from below. Go and learn from Abimelech (in Jud. 9:53): BUT A CERTAIN WOMAN DROPPED AN UPPER MILLSTONE [ON ABIMELECH'S HEAD AND CRACKED HIS SKULL].⁵⁴Since the woman was above the warrior Abimelech in the tower of Thebez, her killing him is an example of a relatively weak person defeating a warrior from above. And how much the more so in the case of a warrior among warriors from above! See what is written about him (in Dan. 4:32 [35]): ALL THE INHABITANTS OF THE EARTH ARE OF NO ACCOUNT, [AND HE DOES AS HE WISHES WITH THE HOST OF HEAVEN AND WITH THE INHABITANTS OF THE EARTH]. It is also written (in Ps. 47:3 [2]): FOR THE LORD MOST HIGH IS AWESOME, A GREAT KING OVER ALL THE EARTH. But the children of Adam are below. (Eccl. 5:1 [2]:) THEREFORE LET YOUR WORDS BE FEW. So what is there for you to do? To put your hand upon your mouth and upon your ear in order to neither speak nor hear. Ergo (in Lev. 5:1): IF A SOUL SINS.⁵⁵These words also appear in Lev. 5:21 [6:2].

Our masters have said: Even in truth one cannot swear.⁶¹Tanh., Lev. 1:7. Why? Thus have our masters taught (in Dem. 2:3): LET NOT SOMEONE FROM ISRAEL BE UNRESTRAINED IN VOWS⁶²See also Ned. 20a. OR IN JESTING, so as not to lead one's companion astray with an oath by uttering <one> when there is no < occasion for> an oath.⁶³Cf. Matthew 5:33–37; James 5:12. There is a story about a royal mountain where there were two thousand towns, and all of them were destroyed because of a truthful oath.⁶⁴Below, Tanh. (Buber), Numb. 9:1; Numb. R. 9:1; cf. also Git. 57a. Now if one who swears in truth has this happen, how much the more so in the case of one who swears to a lie? How did they act? One would utter an oath to his companion that he was going to such and such a place to eat and drink. Then they would go and act to fulfill their oath. It is therefore stated (in Lev. 5:1): IF A SOUL SINS <IN THAT IT HEARS A VOICE SWEARING >….

Now when the Holy One comes to judge all people in the age to come, he will judge them along with sorcerers and adulterers.⁶⁵Tanh., Lev. 1:7. Where is it shown? Where it is stated (in Mal. 3:5): THEN I WILL DRAW NEAR TO YOU IN JUDGMENT; AND I WILL BE A SWIFT WITNESS AGAINST SORCERERS, AGAINST ADULTERERS, AGAINST THOSE WHO SWEAR TO A LIE.<…> Moreover, I am finding them guilty and bringing them down to Gehinnom. The Holy One said: How is it that I have allowed you to be praising and glorifying my name, <when> you are reproaching, blaspheming, and swearing to a lie in my name? All people were created for my praise, as stated (in Prov. 16:4): THE LORD HAS MADE EVERYTHING FOR HIS OWN PURPOSE. So is it not enough for you that you do not praise him, but <that> you blaspheme <him as well>! The Scripture has said (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA, <FOR IT CANNOT REST (rt.: ShQT) >…. <They are> just like this <kind of> sea which has rollers in its midst exalting themselves upward. When each and every one of them reaches the sand, it is broken and returns (hozer).⁶⁶The word also means “repents.” Moreover, its companion is looking at it. That one also, when it is to be broken, exalts itself upward without repenting (hozer). So are the wicked, who look at one another and exalt themselves. Therefore, they are likened to the sea, as stated (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA…. All the generations, the generation of Enosh, the generation of the flood, and the generation of the dispersion (i.e., of the Tower of Babel), did not learn from each other. Instead they were exalting themselves. Therefore, (in Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA. The wicked have no rest in the world, but the righteous have serenity (ShQT), as stated (in Jer. 30:10): AND JACOB SHALL AGAIN HAVE PEACE (ShQT) AND QUIET WITH NONE TO MAKE HIM AFRAID.

Another interpretation (of Is. 57:20): BUT THE WICKED ARE LIKE THE TROUBLED SEA. Just as the sea has its mud in its mouth, so the wicked have their stench in their mouth. Thus it is stated (at the end of Is. 57:20): AND ITS WATERS TOSS UP SLIME AND MUD. It is not from choice that one hears blasphemies and invectives, but from the midst of the sins which are within him. Thus it is stated (in Lev. 5:1): IF A SOUL SINS AND HEARS A VOICE SWEARING….⁶⁷Most translations equate the sinning with the swearing. This more literal translation illustrates the point that the swearing comes from a soul which has already sinned. You find <that there are> three things under human control and three things not under human control.⁶⁸Tanh., Gen. 6:12 (i.e., Toledot 12); Gen. R. 67:12. The following are under one's control: The mouth, the hands and the feet. The mouth: If one wants to be engaged in the Torah, he is engaged; <if one wants> to blaspheme and revile, he does so, because his lips are under his control. The hands: If one wants to give alms, he gives them; <if one wants> to steal, he steals. Why? Because they are under his control. The feet: One wanting to go to the synagogue goes; <one wanting> to steal, commit adultery, <or> murder goes, because his feet are under his control. But the following are not under one's control: The eyes, the ears, and the nose. The eyes: If one was passing through the market place and saw someone committing a transgression in the market place, he was seeing what was not under his control. The ears: If one heard the sound of blasphemies and invectives and did not want to hear them, what should he do? He heard what was not under his control. The nose: If one passed through a place of idolatry, smelled idolatrous incense, and did not smell it willingly, what should he do? He smelled what was not under his control. But when the Holy One desires, even these things which are < ordinarily > under one's control are not <any longer> under one's control. The mouth: When Balaam came to curse Israel, the Holy One did not allow him. He blessed them instead, as stated (in Deut. 23:6): BUT THE LORD YOUR GOD DID NOT WANT TO HEED BALAAM; <SO THE LORD YOUR GOD TURNED THE CURSE INTO A BLESSING FOR YOU>…. Also the hands: Thus you find in the case of Jeroboam, when the prophet came AND (according to I Kings 13:2) CRIED OUT {UNTO} [AGAINST] THE ALTAR [ACCORDING TO] THE WORD OF THE LORD AND SAID: O ALTAR, ALTAR, [THUS SAYS THE LORD: BEHOLD, A SON SHALL BE BORN UNTO THE HOUSE OF DAVID…. ] Then Jeroboam said: Moses wrote in the Torah (in Deut. 13:2 [1]): IF THERE ARISES AMONG YOU A PROPHET… AND GIVES YOU A SIGN OR A PORTENT. Now as for you, what portent are you giving me? He said to him: Is it a portent that you want? (I Kings 13:3:) THIS IS THE PORTENT WHICH THE LORD HAS DECREED: BEHOLD, THE ALTAR WILL BE TORN ASUNDER. Then (in vs. 4): JEROBOAM {RAISED} [STRETCHED OUT] HIS ARM FROM OVER THE ALTAR, SAYING: SEIZE HIM, BUT HIS HAND < WHICH HE STRETCHED AGAINST HIM > WITHERED, <AND HE COULD NOT DRAW IT BACK TO HIMSELF>. <This is written > to teach you that it was not under his control. Also the feet: Where it shown concerning them? From the men of Aram (i.e., Syria). When they came against Elisha, the Holy One said to them: Is it in your own right that you have come? What did he do to them? He misdirected them, as stated (in II Kings 6:19): THEN ELISHA SAID TO THEM: THIS IS NOT THE ROAD, AND THIS IS NOT THE CITY. <This is written > to teach you that even the feet are not under one's control. And not only <now> but even in the world to come.⁶⁹Tanh., Lev. 1:7. [So it is stated] (in Job 12:23): HE EXALTS (MSGY') NATIONS AND DESTROYS THEM. The written text (ketiv) is MShG' (which means, "misleads").⁷⁰In unpointed Hebrew the Sin (S) and the Shin (Sh) look alike. Since MShG’, which is pointed mashge’, can also be spelled with the extra yod (i.e., Y), the two words are interchangable in an unpointed text. Then he DESTROYS THEM <and> brings them down to Abaddon,⁷¹Abbadon is a name for Hell, which means “destruction.” while the righteous watch them. Thus it is stated (in Is. 66:24): THEN THEY SHALL GO OUT AND LOOK AT THE CORPSES OF THE PEOPLE WHO HAVE REBELLED AGAINST ME: THEIR WORMS SHALL NOT DIE NOR SHALL THEIR FIRE BE QUENCHED.