כָּל־בָּ֭אֶיהָ לֹ֣א יְשׁוּב֑וּן וְלֹֽא־יַ֝שִּׂ֗יגוּ אָרְח֥וֹת חַיִּֽים׃
אַלע װאָס קומען צו איר, קערן זיך ניט אום, און דערגרײכן ניט די װעגן פֿון לעבן.
Ein Yaakov (Glick Edition)
(Pr. 30, 15) The leech hath two daughters crying, Give, give. Said R. Chisda in the name of Mar Ukba: "This refers to heresy and the government, which are never satisfied, the first of catching men to her belief, and the second, duties." R. Chisda in the name of Mar Ukba said further: "The Gehenna cries, saying, 'Bring me in the two daughters, who always cry in this world, Bring in to me, bring in to me.' It reads (Pr. 2, 19) All that come unto her return not again, and they will not reach the paths of life. If they do not return again, they will certainly not reach the paths of life? It means, therefore, that they who repent and return from heresy, die that they may not return to heresy again." Does not the same apply to other sins? Are we not taught in a Baraitha: It was said of Elazar b. Durdia who left not out one prostitute. He was once informed that there was a prostitute in one of the sea countries, who received a pocketful of dinars in reward, and he took this amount and passed seven rivers until he reached her. She, however, caused him to repent. He then placed himself between two mountains, saying: "O ye mountains, pray for me," to which they answered: "Instead of praying for thee, we must pray for ourselves, for it is said (Is. 54, 10) For the mountain may depart, and the hills may be removed." He then said: "Heaven and earth, pray for me," and they also answered: "We have to pray for ourselves, as it is said, (Ib. 51, 6) For the heavens shall vanish." He then said: "The sun and moon pray for me!" Whereupon they replied: "We have to pray for ourselves, as it is said (Ib. 24, 23) Then the moon shall be confounded and the sun ashamed." He then said: "Stars and planets, pray for me." Whereupon they replied: "Before we do it for you, let us rather pray for ourselves, for it is said (Ib. 34, 4) And all the host of heaven shall be dissolved." He then exclaimed: "I see that I can rely upon myself," and having put his head between his knees, he wept until his soul departed. A heavenly voice was then heard, saying, "R. Elazar b. Durdia is prepared for life in the world to come." (Hence we see that he who has repented from sin, also died? Because he, Elazar was involved in such, it is similar to heresy.) Rabbi, when he heard this, wept, saying: "There is again one who bought his world in one moment while another must work for it all his life." And again, it is not enough for those who repent, that they get a share in the world to come, but they are named also rabbis [as the heavenly voice said, Rabbi Elazar].
Kohelet Rabbah
There was an incident involving a certain woman who came to Rabbi Eliezer to convert.75She was a heretic and wanted to repent (Matnot Kehuna). She said to him: ‘Rabbi, draw me near.’ He said to her: ‘Detail your actions.’ She said: ‘My little son is from my big son.’ He rebuked her. She went to Rabbi Yehoshua, and he accepted her. His students said to him: ‘Rabbi Eliezer rebuffed her and you draw her near?’ He said to them: ‘Once she has decided to convert she will not live at all, as it is written: “None that go to her will return” (Proverbs 2:19), and if they did return, “they do not attain ways of life” (Proverbs 2:19).’76The woman had been a heretic, and would not be able to avoid severe transgressions for very long. However, since she had decided to repent, she would not live long enough to return to her sinful ways, and therefore Rabbi Yehoshua was not concerned that she would lead others to sin (Midrash HaMevoar).
Ḥanina the son of Rabbi Yehoshua’s brother went toward Kefar Naḥum, and the heretics cast a spell on him, and they lifted him and placed him on a donkey on Shabbat. He went to [Rabbi] Yehoshua his uncle, and he placed oil on him, and he was cured. He said to him: ‘Since the donkey of that wicked one rose against you, you cannot dwell in the Land of Israel.’ He descended to Babylon and died there in peace.
Rabbi Yonatan, one of his students absconded to them [the heretics]. He went and he found him completely debauched.77He had become a heretic himself, and had involved himself in debauchery as had the other heretics. They sent heretics after [Rabbi Yonatan], and so they said to him: But is it not written: “Cast your lot among us, let us all have one purse” (Proverbs 1:14)?78“Purse” is a euphemism for a prostitute. He [Rabbi Yonatan] was flying and they were flying after him.79He miraculously flew away from them, and they flew after him to chase him, using black magic. He was barely able to escape from them. They had said to him:80This is what happened before he escaped. ‘Rabbi, come and perform a kindness for this bride.’ He went and found them engaged [in promiscuous behavior] with a certain young woman. He said to them: ‘Is this the way that Jews act?’ They said to him: ‘But is it not written in the Torah: “Cast your lot among us, [let us all have one] purse”?’ He was flying and they were flying after him, until they reached his door and he slammed it in their faces. They said: ‘Rabbi Yonatan, go and relate joyfully to your mother that you did not turn around and did not look at us, as had you turned around and looked at us, more than the extent to which we would have flown after you, you would have flown after us.’
Rabbi Yehuda ben Nekosa, the heretics were harassing him. They would ask him and he would respond, they would ask him and he would respond. He said to them: ‘You are responding to me for naught. Let us agree between us that any person who prevails over his counterpart will wound the brain of his counterpart with a hammer.’ He prevailed over them and wounded their brains until they were filled with wounds upon wounds. When he came, his students said to him: ‘Rabbi, they aided you from Heaven and you prevailed.’ He said: ‘For naught [do you praise me], go and pray for that man and for that bag, which was filled with gems and pearls, but is now filled with coals.’81The reference is to himself. He was full of Torah, but now, having debated the heretics extensively, he had been exposed to their claims and ideas.
Ḥanina the son of Rabbi Yehoshua’s brother went toward Kefar Naḥum, and the heretics cast a spell on him, and they lifted him and placed him on a donkey on Shabbat. He went to [Rabbi] Yehoshua his uncle, and he placed oil on him, and he was cured. He said to him: ‘Since the donkey of that wicked one rose against you, you cannot dwell in the Land of Israel.’ He descended to Babylon and died there in peace.
Rabbi Yonatan, one of his students absconded to them [the heretics]. He went and he found him completely debauched.77He had become a heretic himself, and had involved himself in debauchery as had the other heretics. They sent heretics after [Rabbi Yonatan], and so they said to him: But is it not written: “Cast your lot among us, let us all have one purse” (Proverbs 1:14)?78“Purse” is a euphemism for a prostitute. He [Rabbi Yonatan] was flying and they were flying after him.79He miraculously flew away from them, and they flew after him to chase him, using black magic. He was barely able to escape from them. They had said to him:80This is what happened before he escaped. ‘Rabbi, come and perform a kindness for this bride.’ He went and found them engaged [in promiscuous behavior] with a certain young woman. He said to them: ‘Is this the way that Jews act?’ They said to him: ‘But is it not written in the Torah: “Cast your lot among us, [let us all have one] purse”?’ He was flying and they were flying after him, until they reached his door and he slammed it in their faces. They said: ‘Rabbi Yonatan, go and relate joyfully to your mother that you did not turn around and did not look at us, as had you turned around and looked at us, more than the extent to which we would have flown after you, you would have flown after us.’
Rabbi Yehuda ben Nekosa, the heretics were harassing him. They would ask him and he would respond, they would ask him and he would respond. He said to them: ‘You are responding to me for naught. Let us agree between us that any person who prevails over his counterpart will wound the brain of his counterpart with a hammer.’ He prevailed over them and wounded their brains until they were filled with wounds upon wounds. When he came, his students said to him: ‘Rabbi, they aided you from Heaven and you prevailed.’ He said: ‘For naught [do you praise me], go and pray for that man and for that bag, which was filled with gems and pearls, but is now filled with coals.’81The reference is to himself. He was full of Torah, but now, having debated the heretics extensively, he had been exposed to their claims and ideas.
Bamidbar Rabbah
“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.”
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.”