מדרש אויף משלי 5:5

“A spirit of jealousy overcame him” – that is what is written: “I find bitterer than death [the woman]” (Ecclesiastes 7:26). How is she “bitterer than death”? It is because she causes him suffering in this world. Why? It is because he strays after her, and ultimately she causes him to descend into Gehenna, as it is stated: “For her house sinks down toward death” (Proverbs 2:18), “to the grave her steps are directed” (Proverbs 5:5).
His students asked Rav Huna, father of Rabbi Aḥa: You have taught us, our teacher: The adulterer and the adulteress violate the Ten Commandments. Regarding nine of them we understand, but regarding Shabbat, we do not understand. How so? Regarding, “I am [the Lord your God]” (Exodus 20:2), it is because anyone who commits adultery with the wife of another denies the Holy One blessed be He, as it is stated: “Each would neigh to his neighbor’s wife. Will I not reckon for these, the utterance of the Lord, and will My soul not be avenged on a nation like this? Enter within its walls and destroy, but do not engender annihilation; remove its offshoots, as they are not for the Lord” (Jeremiah 5:8–10). Regarding “you shall not have [other gods]” (Exodus 20:3), as it is written in that regard: “For I am the Lord your God, a zealous [kana] God” (Exodus 20:5), and twice it is stated regarding the sota: “A spirit of jealousy [kina] overcame him…” Why twice? It is because she arouses kina in both her husband and the Holy One blessed be He.³⁵Kina in the sense of jealousy in her husband and in the sense of zealotry in the Holy One blessed be He. Likewise, it says: “For it is a meal offering of jealousy [kenaot]” (Numbers 5:15), as they are two kenaot.³⁶Kenaot is the plural form of kina. Regarding, “You shall not take [the name of the Lord your God in vain]” (Exodus 20:7), as he commits adultery and takes an oath that he did not do so. Regarding, “honor your father” (Exodus 20:12), as one who commits adultery with the sota, she becomes pregnant from him but she tells her husband: It is from you that I am pregnant. The fetus grows and honors her husband in the belief that he is his father, but he is not his father, and he passes in the marketplace and curses the adulterer in the belief that he is not his father, but he is his father.
Regarding, “you shall not murder” (Exodus 20:13), as the adulterer enters with the intent to kill or be killed. Regarding, “you shall not commit adultery” (Exodus 20:13), the matter is explicit, as he commits adultery. Regarding, “you shall not steal” (Exodus 20:13), as he steals the source³⁷A euphemism for the womb. of another. Likewise it says: “Stolen waters are sweet” (Proverbs 9:17).³⁸The previous verses refer to a “woman of folly” (Proverbs 9:13). Regarding, “you shall not bear [false witness]” (Exodus 20:13), as she bears false witness and says: It is from you that I am pregnant. Regarding, “you shall not covet” (Exodus 20:14), as one who commits adultery with the wife of another covets everything that belongs to her husband. How so? When her husband passes from the world, he believes that the son is his. He writes a will for all of his belongings and bequeaths everything that he has, but he does not know that he is not his son. The result is that the adulterer covets everything that his counterpart has and covets his wife.
They said to Rav Huna: ‘We have stated nine. Tell us how he violates: “Remember the Sabbath day” (Exodus 20:8).’ He said to them: ‘I will tell you. There are times when a priest has a wife, and an Israelite adulterer consorts with her, and she bears a child. They believe in his regard that he is the son of a priest, and that son stands and serves in the Temple and offers burnt offerings on Shabbat. The result is that he profanes Shabbat. Consequently, the adulterer and the adulteress violated the Ten Commandments.’ In her regard, Solomon said: “I find bitterer than death the woman, who, in her heart, is snares and nets, her hands, shackles. One who is good before God will escape from her, but the sinner will be entrapped by her” (Ecclesiastes 7:26). Woe to a transgression through which one violates the Ten Commandments.
“The woman, who…is snares” (Ecclesiastes 7:26) – she ensnares in this world and ensnares in the World to Come. “And nets” (Ecclesiastes 7:26) – this net ensnares in the water but does not ensnare on dry land, but a woman ensnares in water and ensnares on dry land. “Her heart” (Ecclesiastes 7:26) – she propositions in her heart. “Her hands, shackles” (Ecclesiastes 7:26) – if her hands were not shackled, as she does not proposition with her mouth, she would not leave alone any man whom she would not proposition.³⁹A woman normally would not explicitly request to have sexual relations, therefore she is "shackled" in her ability to entrap.
“One who is good before God will escape from her” (Ecclesiastes 7:26) – it is taught in the name of Rabbi Meir: Just as there are different attitudes regarding food and drink, so, there are different attitudes among people. There is a person that a fly descends into his cup and he casts it out and drinks it. This is the case regarding most people, as one sees his wife speaking with her neighbors or with her relatives, and he allows her to do so. You have a person that a fly flies around the top of his cup and he takes it, pours it out, and does not drink it. This is a bad quality in people, as he would set his sights on her to divorce her.⁴⁰If he sees her talking to neighbors and relatives. You have a person that a fly settled atop his cup, and he takes it and leaves it as it was. This is Yehuda ben Papus who would lock the door before his wife.⁴¹He would do so when he would leave the house so she would not go out and socialize. Any socializing by his wife was unacceptable to him, just like the person who would be so disturbed if a fly only touched his cup that he would not drink the wine inside. They said to him: Would your forebears act in that manner? You have a person that a dead fly fell into his cup, and he takes it, sucks it, and drinks it. This is the wicked one, who sees that his wife is familiar with her servants, goes out to the marketplace with her head exposed, her garments slit on both her sides, and she bathes in a place where men bathe. It is a mitzva by Torah law to divorce her, as it is stated: “Because he found in her a licentious matter, and he writes her a bill of divorce, and he places it in her hand, and he sends her from his house” (Deuteronomy 24:1).
What is, “and she went, and was to another man” (Deuteronomy 24:2)? The verse characterizes him as “another,” as he is not a peer of the first man, as that one divorced his wife because of licentiousness, and this one stumbled due to her. If he merits it from Heaven, he will divorce her. If not, ultimately she will bury him, as it is stated: “Or if the latter man, who took her as his wife, died” (Deuteronomy 24:3). This one was worthy of death, because he brought this woman into his house.⁴²Gittin 90a–b. Regarding the first one, who divorced her, Solomon said: “One who is good before God will escape from her” (Ecclesiastes 7:26). Regarding the second one, who took her into his house, the verse said: “But the sinner will be entrapped by her” (Ecclesiastes 7:26).
Another matter: “One who is good before God will escape from her” (Ecclesiastes 7:26) – this is that the Holy One blessed be He causes a spirit of jealousy to overcome him, and he warns his wife when he sees that she is wanton. “But the sinner will be entrapped by her” (Ecclesiastes 7:26) – this is one who sees his wife noisy,⁴³While he engages in relations with her. her leg lifted high, and laughing ostentatiously, but he does not warn her. This is because it is the way of Jewish women that they are not noisy, do not lift the leg high, and do not laugh ostentatiously. That is why it is stated: “And a spirit of jealousy overcame him.” The school of Rabbi Yishmael taught: A man warns his wife only if a spirit of purity enters him, as it is stated: “And a spirit of jealousy overcame him.” This is given to dispute, as it is taught: “And he warned his wife” – it is optional; this is the statement of Rabbi Yishmael. Rabbi Akiva said: It is mandatory. We learn that it is a spirit of purity, as if you say it is a spirit of impurity, does a person have an option or an obligation to introduce a spirit of impurity into himself? It is taught: Rabbi Eliezer ben Yaakov says, regarding what the Torah said: “You shall not hate your brother in your heart” (Leviticus 19:17), does it perhaps apply to this one? The verse states: “And a spirit of jealousy overcame him.”⁴⁴It is a spirit of purity that causes him to warn her, and therefore this does not violate the prohibition against hating in one’s heart.
“And a spirit of jealousy overcame him” – how does it overcome him? It is just as it says: “As a bird of the heavens will carry the voice, and a winged creature will tell a matter” (Ecclesiastes 10:20). Rabbi Meir would say: A man commits a transgression in private, and the Holy One blessed be He proclaims in his regard in public, as it is stated: “And a spirit of jealousy overcame [ve’avar] him.” Avera is nothing other than an expression of proclamation, as it is stated: “Moses commanded and they proclaimed [vayaaviru] an announcement in the camp…” (Exodus 36:6). “And he warned [vekineh] his wife” – Rabbi Naḥman ben Yitzḥak said: Kinui is nothing other than an expression of warning. Likewise it says: “The Lord was zealous [vaykaneh] for His land and had compassion on His people” (Joel 2:18).⁴⁵He warned the locusts to stop infesting the land.
“And she was defiled, or a spirit of jealousy overcame him, and he warned his wife, and she was not defiled” – Rabbi [Yehuda HaNasi] taught: Three defilements are stated in the portion:⁴⁶See Rashi on Sota 28a, where he writes that Rabbi is referring to verses 13, 27, and 29. one for the paramour,⁴⁷Even if the husband divorces her, she may not marry the man with whom she sinned. one for the husband, and one for teruma. Do we find a woman who is forbidden to her home⁴⁸Her husband. but it is permitted for her to partake of teruma?⁴⁹Why, then, was it necessary for the verse to state that it is prohibited for her to partake of teruma? Indeed, you say: One for the husband, one for the paramour, and one for her husband’s brother. Rabbi Yosei ben Rabbi Bon said: Our mishna says so: If he dies, she performs ḥalitza and is not married in a levirate marriage.⁵⁰Mishna Sota 1:2.

“When a man or a woman will articulate…” – that is what is written: “My son, give me your heart, and your eyes will observe my ways” (Proverbs 23:26). “My son, give,” this is Israel, who are called children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). “Me your heart,” just as it says: “Circumsize the foreskin of your heart…” (Deuteronomy 10:16); “you shall place these words of Mine upon your heart…” (Deuteronomy 11:18). “And your eyes will observe my ways,” just as it says: “You shall see it, and remember all the mitzvot of the Lord” (Numbers 15:39). “For a harlot is a deep pit [and a foreign woman is a narrow well]” (Proverbs 23:27); the verse is speaking regarding idol worship, which is called a harlot [zona], just as it says: “[This people] will stray [vezana] after the foreign gods of the land” (Deuteronomy 31:16). It is called a pit [shuḥa] on the basis of “a person will be made lowly [vayishaḥ]” (Isaiah 2:9). “Deep,” on the basis of “and a man was made low” (Isaiah 2:9). Likewise it says: “The haughtiness of man will be made low [veshaḥ]…” (Isaiah 2:17). From where is it derived that the verse is speaking of idol worship? It is because it is written thereafter: “And the false gods will entirely perish” (Isaiah 2:18).
“Well [be’er],” because it was by means of idol worship that Israel descended into a pit, as it is stated: “They bound my life in the pit” (Lamentations 3:53). “Narrow [tzara],” just as it says: “He will besiege [vehetzar] you at all your gates” (Deuteronomy 28:52). “Foreign,” this is idol worship, just as it says: “Foreign gods” (Deuteronomy 31:16).
“She, too [af]” (Proverbs 23:28); from where do we derive that idol worship brings wrath [af] upon a person? It is as it is stated: “Lest your heart be seduced, [and you stray and worship other gods]…. The wrath [af] of the Lord will be enflamed against you…” (Deuteronomy 11:16–17). “Will lie in ambush like a kidnapper [keḥetef]”¹⁸This is expounded as though it was written baḥataf, meaning hurriedly. (Proverbs 23:28), just as it says: “You will be quickly eradicated” (Deuteronomy 11:17). “And increase the treacherous among men” (Proverbs 23:28) – “Men [adam],” this is Israel, who are called adam: “You…are men [adam]” (Ezekiel 34:31). “Treacherous [uvogedim],” just as it says: “A secret for me, a secret for me. [Woe is me; the betrayers [bogedim] betrayed and the betrayer of the betrayers [bogedim] is betrayed]” (Isaiah 24:16).
Another matter, “[and increase [vetosif]] the treacherous among men,” these are the curses in Torat Kohanim,¹⁹The book of Leviticus. which are calamities after calamities, and it is written in their regard: “I will increase,” just as it says: “And if after these you will not heed…I will increase my blows upon you” (Leviticus 26:18, 21). From where is it derived that the verse is speaking of idol worship? It is because it is written: “I will destroy your high places²⁰The altars used for idol worship were built on high places. [and destroy your sun stones]” (Leviticus 26:30).
“To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Although Israel sinned and the Holy One blessed be He delivered them into the hand of the nations of the world due to their iniquities, they [the nations] did not emerge unscathed as, ultimately, the Holy One blessed be He will judge the nations of the world into whose hand He delivered them, just as He did with Egypt and Babylon. This is why “to whom” is written six times – corresponding to the six exiles that Israel was exiled among the nations, and they were all punished on their account. They are: Egypt first, and then Assyria, Babylon, Media, Greece, and Edom. Likewise it says: “I am enraged with great rage at the nations that are at ease, for I was mildly enraged, and they augmented the affliction” (Zechariah 1:15).²¹The nations caused Israel to suffer more than God wanted them to suffer. “For I will facilitate the annihilation of all the nations where I banished you” (Jeremiah 46:28). That is why it is stated: “To whom woe? To whom alas…?”
“To those who linger over wine” (Proverbs 23:30), these are Israel, who are called wine, just as it says: “On that day, sing about it, a vineyard of wine” (Isaiah 27:2). “To those who linger,” these are the nations of the world, who linger over wine²²Israel. to imbibe and take all the fruit of their labor. “To those who come to assess the mixture” (Proverbs 23:30), as they investigate strategies in their regard; how they will be able to take everything that they have, kill them, and cause them harm. “Do not look at wine in its redness” (Proverbs 23:31), the Holy One blessed be He cautions the idolaters that they should not place too onerous a yoke upon Israel. That is what is written: “Do not look at wine in its redness.”
What is “for he who directs his eye to the cup [bakos]”? (Proverbs 23:31). Bakis is written,²³The word is written with a yod, kis, but is read with the letter vav, kos. as they direct their sight to the purse [bekhisam] of Israel. “Will walk smoothly [bemeisharim]” (Proverbs 23:31); that they [the nations] will take everything that they [Israel] have and leave their houses like a plain [mishor]. Alternatively, “will walk smoothly [bemeisharim],” as each of them [the nations] does to them [Israel] as he sees fit [hayashar be’einav]. Alternatively, “will walk smoothly [bemeisharim],” as they do not deem all the robberies that they rob from Israel as an iniquity, but rather, they think that everything that they do to them is in the category of uprightness [yosher].
“At its end, it bites like a serpent” (Proverbs 23:32). The Holy One blessed be He says to them: Eve, because she followed her eyes upon the advice of the serpent, just as it says: “The woman saw that the tree was good…” (Genesis 3:6). What was her ultimate fate? She was cursed, due to the serpent, seven curses mentioned in the verse, as it is stated: “To the woman He said: I will increase [your suffering and your pregnancy; in pain you shall give birth to children and your desire shall be for your husband, and he shall rule over you]” (Genesis 3:16).²⁴The verse is expounded to include menstrual blood, the blood of the hymen, the difficulties of child rearing, the discomfort of pregnancy, the pain of childbirth, the longing for her husband in his absence, and the fact that while he can directly initiate relations, she must do so discreetly (Eiruvin 100b). That tree was wine. You, too, will be punished through Israel, who were called wine, when you look at them and imbibe their assets, as it is stated: “Israel is sacred to the Lord, the first of His crop, [all those who devour it will be guilty, evil will come upon them]” (Jeremiah 2:3).
“And secretes [yafrish] like an adder” (Proverbs 23:32); just as the adder sets a person aside [mafrish] from their life, to death, so, due to their iniquity, that they perform evil vis-à-vis Israel, He will eradicate them from the world, as it is stated: “Egypt will become desolation [and Edom will become a desolate wilderness, due to the villainy against the children of Judah]” (Joel 4:19) – this is robbery, which is tantamount to murder. That is what is written: “That they shed innocent blood in their land” (Joel 4:19).
“Your eyes will see strange things” (Proverbs 23:33) – instead of the perspective with which the idolaters would look upon Israel, the Holy One blessed be He will bring upon them uncommon calamities that will be incompatible with one another, in the manner that they befell Israel, just as it says: “Many evils and troubles will find it” (Deuteronomy 31:17); evils that are rivals with one another, like a wasp and a scorpion.²⁵The treatment for a wasp sting, cold food, exacerbates a scorpion bite, and the treatment for a scorpion bite, hot food, exacerbates a wasp sting.
“And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33); you [the nations] turn [mithapekh] against them every day, just as it says: “Indeed, against me he will again turn [yahafokh] his hand all day” (Lamentations 3:3). The heart of Israel loses its sanity due to all the troubles that they perpetrate against them. So the Holy One blessed be He will exact retribution against them measure for measure, as He will bring harsh calamities which will cause them to lose their sanity and He will speak to bring upon them confusion and He will bring terror upon them. Tahpukhot, just as it says: “Terror overwhelms [hafakh] me” (Job 30:15). Likewise it says: “The sound of the Lord as He exacts retribution against His enemies” (Isaiah 66:6) – measure for measure. “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Pharaoh, who drowned in the heart of the sea, just as it says: “The depths congealed in the heart of the sea.” (Exodus 15:8), and it says: “He hurled Pharaoh and his army into the Red Sea” (Psalms 136:15). Just as Pharaoh, the Holy One blessed be He smote him with ten plagues corresponding to the ten matters that he decreed upon Israel, and ultimately drowned him, corresponding to: “Every son who is born, [you shall cast him into the Nile]” (Exodus 1:22), so, the Holy One blessed be He will do to all the idolatrous nations who perform evil to Israel, measure for measure.
“Or like one lying atop a mast” (Proverbs 23:34), this was Sisera. What is written? “He harshly oppressed the children of Israel for twenty years” (Judges 4:3). What was his end? Because he would harshly curse them and blaspheme them, that is why he died a contemptible death, that He delivered him into the hands of a woman, just as it says: “For the Lord will deliver Sisera into the hand of a woman” (Judges 4:9). That is why it is stated: “Like one lying” – this was Sisera, in whose regard it is written: “At her feet he knelt, he fell, he lay” (Judges 5:27). “Atop a mast [ḥibel],” as Yael smashed him [hibalto] on his head with the tent peg. That is what is written: “Her hand to the peg she extended, and her right [to the laborer’s hammer]” (Judges 5:26), measure for measure.
Another matter, “or like one lying atop a mast,” this was Haman, who sought to kill all the Jews, them and their children, to plunder all their belongings, and he sought to hang Mordekhai. That is why he received measure for measure; he and his sons died and Mordekhai took all his possessions. That is why it is written: “Or like one lying [ukeshokhev]” – this is Haman, who died an unusual death, just as it says: “There is Edom, its kings and all its princes, who, despite their might, were placed with those slain by the sword; they will lie [yishkavu] with the uncircumcised and with those who descend into the pit” (Ezekiel 32:29). “Atop [berosh],” just as it says: “Let his evil plot that he had devised against the Jews return upon his head [al rosho]” (Esther 9:25). “A mast [ḥibel],” these are his sons, as it is stated: “They hanged him and his sons on the gallows” (Esther 9:25). Ḥibel is nothing other than his sons, just as it says: “Why should God become angry at your voice and destroy [veḥibel] your handiwork?” (Ecclesiastes 5:5). The handiwork of a person, these are his children. Ḥibel; ḥevel is written, this is Haman, who was strangled with a rope [ḥevel]. From where is it derived that his belongings went to Mordekhai? It is as it is stated: “Esther appointed Mordekhai over the house of Haman” (Esther 8:2), measure for measure.
“They struck me, but I did not feel pain” (Proverbs 23:35), woe unto them, to idolaters who do not learn a lesson; what the Holy One blessed be He did to the earlier generations, the later generations did not learn. That is what is written: “They struck me, but I did not feel pain.” The idolaters say: ‘Even though the Holy One blessed be He smote Pharaoh and Egypt on account of Israel; nevertheless, I did not learn my lesson.’ That is what is written: “But I did not feel pain.”
“They beat me, but I did not know” (Proverbs 23:35). [The idolaters say:] ‘Even though He exacted retribution from Sisera, in whose regard it is written: “She struck Sisera” (Judges 5:26), I did not pay attention to it, to learn a lesson from him. “When will I awaken?” (Proverbs 23:35). Moreover, I was waiting for the strike to pass so I can continue to seek Israel’s harm.’ That is what is written: “I will continue to seek it” (Proverbs 23:35). Likewise, it says: “If you crush a fool…in a mortar [with a pestle, his folly will not be removed from him]” (Proverbs 27:22).
Another matter, “My son, give me your heart, [and your eyes will observe my ways]” (Proverbs 23:26). What did the Holy One blessed be He see that led him to ask of Israel that the heart and the eyes shall follow Him? It is because transgression is dependent on them. That is what is written: “You shall not rove after your heart [and after your eyes]” (Numbers 15:39). The eyes and the heart are the two agents of sin. “For a harlot [zonah] is a deep pit, [and a foreign woman is a narrow well]” (Proverbs 23:27), just as Moses said: “After which you stray [zonim]” (Numbers 15:39), saying that harlotry is dependent upon them. The eyes see the harlot, and the heart contemplates her. So, the Divine Spirit said by means of Solomon: “For…a deep pit.” Why did he call her a pit [shuḥa]? It is based on: “For her house sags [shaḥa] toward death” (Proverbs 2:18). “Deep [amuka],” just as it says: “Her guests are in the depths [be’imkei] of the grave” (Proverbs 9:18). “Harlot,” this is a married woman.²⁶Who commits adultery. “A narrow well [be’er],” it is because she causes the adulterer to descend to Gehenna. That is what is written: “To the netherworld her steps are supported” (Proverbs 5:5). The netherworld is called a pit [bor], as it is written: “Lord, You elevated my soul from the netherworld; You kept me alive from descending into the pit” (Psalms 30:4). That which it says: “Narrow,” this is Gehenna, which is wide at the bottom and narrow at its mouth. That is what is written: “He has even moved you from a narrow opening, its bottom broad without straitness" (Job 36:16). “Foreign,” as she is foreign to you because she is a married woman.
“She, too [af]” (Proverbs 23:28), as she brings wrath [af] upon a person, as it is written: “Do not commit adultery [lo tinaf]” (Exodus 20:13); do not let the wrath [af] benefit [tehene] from you. Alternatively, lo tinaf, do not introduce [titen] wrath [af] between a husband and his wife. “Will lie in ambush keḥetef” (Proverbs 23:28), as the Holy One blessed be He does not wait for a prolonged²⁷Keḥetef with a tav can be interpreted as though it were with a tet, meaning in an instant.time for the adulterers, in order to exact retribution against them. Likewise it says: “I will be a swift witness against the sorcerers, and against the adulterers” (Malachi 3:5). “And increase the treacherous among men” (Proverbs 23:28), as she seduces upright people and renders them treacherous and increases the wicked in Israel. That is what is written: “The woman of folly is clamorous…. She sits at the entrance of her house…to call to the passersby who straighten their paths. Whoever is a fool, let him turn here; to one who lacks heart, she says to him: Stolen waters are sweet…but he does not know that the ghosts are there” (Proverbs 9:13–18). That is, “and increase the treacherous among men.”
“To whom woe? To whom alas? [To whom strife? To whom talk? To whom wounds without cause? To whom redness of the eyes?]” (Proverbs 23:29). Regarding the adulterer he says: “To whom woe,” just as it says: “To cause a belly to distend” (Numbers 5:22).²⁸See Bemidbar Rabba 9:35, which describes the punishment of the adulterer. “To whom alas [avoi],” this is the father of woe [av oi], just as it says: “And a thigh to fall” (Numbers 5:22). It is because it is the thigh that performs the transgression, that it is called avoi, the father of woe. “To whom strife?” All of these befall whom? The woe and the alas befall the adulterer, who introduces strife between a husband and his wife. That is, “to whom strife?” because the strife is his. Likewise he says: “Who introduces strife between brothers” (Proverbs 6:19); this is a husband and wife who are brethren to each other.
“To whom talk?” – moreover, upon whom do these curses, the woe and the alas, come? That is “to whom talk? To whom wounds without cause?” – this is the harlot, who suffered the wounds of love without cause,²⁹Namely, is suffering needlessly because of the adultery which she committed. and with no wound from her husband amuses herself with another. “To whom redness of the eyes,” this is the harlot who gives the adulterer wine to drink, just as it says: “Red eyed from wine” (Genesis 49:12).
Another matter, “to whom talk?" – this is the oath of the curse,³⁰On the adulterous woman. just as it is written: “The priest shall say to the woman: May the Lord render you [as a curse and an oath]” (Numbers 5:21). “To whom wounds without cause?” – due to her affairs, she was wounded unnecessarily, as the priest exposes her hair, seizes her garments; if they are torn, they are torn, if they unravel, they unravel. “To whom redness of the eyes?” – this is the drinking of the water, as immediately when she would drink, her eyes bulged. All of these befall whom? It is “to those who linger over wine” (Proverbs 23:30). From here [we learn] that wine is a cause. “To those who come to assess the mixture” (Proverbs 23:30), when he hears where there is good wine, he pursues it.
“Do not look at wine in its redness [ki yitadam]” (Proverbs 23:31); the Divine Spirit cautioned regarding wine, that a person should not get drunk. Why? Ki yitadam, it is because his destiny is blood [aḥarito dam], as he violates a transgression for which he incurs liability to be put to death. Another matter, Ki yitadam, it is because he desires the blood of [yitaveh ledam] a menstruant and the blood of a zava. “For one who directs his eye to the cup [bakos]” (Proverbs 23:31), bakis is written; due to the kos, he will direct his eye to the pocket [kis] – the Torah employed a euphemism, saying that he would consort with a forbidden relation. “Will walk smoothly [bemeisharim]” (Proverbs 23:31), ultimately, his wife says to him, I have seen like a red rose,³¹I have seen menstrual blood. and he does not withdraw.³²All the halakhic obstacles become like a flat plain for him, and therefore he has relations with his wife even though she is a nidda. Rabbi Asi said: If he is a Torah scholar, ultimately, he will rule the pure impure, and rule the impure pure. Another matter, “will walk smoothly [bemeisharim],” ultimately he will permit all the transgressions and render them forsaken like a plain [mishor]. He speaks with a woman in the marketplace; he speaks profanity, foul language, in his drunkenness, and is not ashamed. “At its end, it bites like a serpent” (Proverbs 23:32); just as the serpent, because it incited Eve to drink wine, the earth was cursed because of it, as it is stated: “Cursed is the earth because of you” (Genesis 3:17). Likewise, Noah, his son, one-third of the world,³³Noah had three children, so if one was cursed, a third of the world was cursed. was cursed due to wine, as it is stated: “Noah awoke from his wine…cursed be Canaan” (Genesis 9:24–25). This is Ḥam, who was his third son, and he is called “the father of Canaan” (Genesis 9:18). That is the way he cursed him.
“And secretes [yafrish] like an adder” (Proverbs 23:32); just as this adder sets the person aside from life, to death, so, wine, sets man aside from the paths of life to the paths of death, as wine causes one to engage in idol worship. That is what is written: “Your eyes will see strange things [zarot]” (Proverbs 23:33), just as it says: “There shall be no strange [zar] god among you” (Psalms 81:10). Alternatively, it causes him to consort with a married woman, just as it says: “Why would you err, my son, with a strange woman [zara]” (Proverbs 5:20). Alternately, he will render the mitzvot foreign to him, just as it says: “You rebuke the accursed, insolent ones [zedim] who stray [from Your commandments]” (Psalms 119:21). Zedim are nothing other than those who err due to wine, just as it says: “An insolent [zed] arrogant man, cynic is his name; he acts with malicious ire” (Proverbs 21:24), this is a drunkard who is called arrogant and a cynic. Arrogant, from where is it derived? It is as it is stated: “Indeed wine is treacherous, so an arrogant man will not find repose” (Habakkuk 2:5). A cynic, from where is it derived: “Wine is a cynic, strong drink is tumultuous, and any who err in it will not become wise” (Proverbs 20:1). “And your heart will speak contradictions [tahpukhot]” (Proverbs 23:33) – as he turns [hofekh] his face from the Holy One blessed be He and from the mitzvot, just as it says: “For they are a fickle [tahpukhot] generation” (Deuteronomy 32:20). “You will be like one lying in the heart of the sea” (Proverbs 23:34), this is Noah, who lay in the ark for twelve months in the midst of the Flood waters, and because he drank and became inebriated, he became disqualified³⁴See Deuteronomy 23:2. as he was castrated.
“Or like one lying atop a mast” (Proverbs 23:34), this is Adam, the first man, who was the first of all people. Due to wine,³⁵In accordance wth the view that the fruit eaten by Adam was fruit from a vine. See Berachot 40a. he was punished with death and brought the pangs of death into the world. “They struck me, but I did not feel pain” (Proverbs 23:35); woe unto the adulterer, who does not gain knowledge from what he experienced. He saw what befell the sota due to wine, but did not gain knowledge. “They beat me, but I did not know” (Proverbs 23:35); he saw in the Torah what befell the adulterer due to wine, but did not know how to understand. Rather, he said: “When will I awaken? I will continue to seek it” (Proverbs 23:35), as whenever he will have leisure to engage in harlotry, he will pursue it. We have learned that wine causes harlotry. That is why the Holy One blessed be He wrote the portion of the nazirite after the portion of the sota, so that a person will not perform the act of an adulterer and adulteress, who drank wine and were corrupted; rather, one who fears sin will abstain from wine. That is why it is stated: “When a man or a woman will articulate [to take the vow of a nazirite, to abstain for the Lord]” (Numbers 6:2).

“One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5). Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy,⁵⁹Yod – 10 + yod – 10 + nun – 50 = 70. thus there are seventy aspects to the Torah.
Why is “one” stated regarding the dish? It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver? It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7).
“Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa]. “Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten.⁶⁰ Mishna Avot 2:2. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin.
“One gold ladle, ten shekels, full of incense” (Numbers 7:20).
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21).
“One goat as a sin offering” (Numbers 7:22).
“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Netanel son of Tzuar” (Numbers 7:23).
“One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand⁶¹The word kaf can also mean hand. of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4). “Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14),⁶²The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment. corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah. That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak⁶³The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on. substitution cipher,⁶⁴The letter kof is replaced by the letter dalet. the numerical value of the word after doing so is six hundred and thirteen.⁶⁵Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613.
Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10). “Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details.
“One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]". It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest.
“And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5).
“Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes. Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5). And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14). "The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws. This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order? It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah.
“This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”