וְהָיָה֮ עַל־מֵ֣צַח אַהֲרֹן֒ וְנָשָׂ֨א אַהֲרֹ֜ן אֶת־עֲוֺ֣ן הַקֳּדָשִׁ֗ים אֲשֶׁ֤ר יַקְדִּ֙ישׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל לְכָֽל־מַתְּנֹ֖ת קָדְשֵׁיהֶ֑ם וְהָיָ֤ה עַל־מִצְחוֹ֙ תָּמִ֔יד לְרָצ֥וֹן לָהֶ֖ם לִפְנֵ֥י יְהוָֽה׃
און עס זאָל זײַן אױף אַהרנס שטערן, און אַהרן זאָל נעמען אױף זיך די זינד אַקעגן די הײליקע זאַכן, װאָס די קינדער פֿון ישׂראל הײליקן, בײַ אַלע זײערע הײליקע גאָבן; און עס זאָל זײַן אױף זײַן שטערן תּמיד, כּדי זײ זאָלן באַװיליקט װערן פֿאַר גאָט.
Ein Yaakov (Glick Edition)
(Fol. 12a) It was taught in the academy of R. Ishmael: "A man may go out with Tephilin on Friday when it is almost dark." Why? For Rabba b. Huna said: "We conclude that a man must feel his Tephilin every now and then, by the rule of a fortiori (from minor to major), concerning the Tzitz; If with respect to the Tzitz in which God's name is mentioned but once, the Torah says (Ex. 28, 38.) And it shall be upon his forehead always so that he shall not escape his attention from it; how much more should a man feel the Tephilin in which God's name is mentioned many times? Hence [by feeling it] he will remind himself of the time when he has to remove it." It is taught that R. Chanania said: "A man must examine the pockets of his garments on Friday evening when it is getting dark." R. Joseph said: "This is a most important traditional law concerning the Sabbath."
Shir HaShirim Rabbah
Another matter: “Behind your braid your hair is like a flock of goats that streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashtem], I rendered a memorial for the nations of the world. Which is this? This is the Temple, as it is stated: “You are awesome, God, from Your Temple” (Psalms 68:36). From where does awe emerge? Is it not from the Temple? This is what it says: “You shall observe My Sabbaths and you shall revere My Sanctuary” (Leviticus 26:2) – as it is sanctified in its destruction just as it was sanctified while it was built. The matters can be inferred a fortiori: If to His Temple the Holy One blessed be He did not show favor, when He will come to exact punishment upon its destroyers all the more so.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:41Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).42This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.43Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.44There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.45He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).46Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement47No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).48The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?49The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”50Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.51He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.52This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,53This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.
What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, these are the vestments of the High Priesthood, as we learned there:41Yoma 71b The High Priest serves in eight vestments and the common [priest] in four: tunic, trousers, mitre, and sash. The High Priest adds beyond these the breastplate, ephod, robe, and the sacred frontplate.
The tunic would atone for murderers, just as it states: “They dipped the tunic in blood” (Genesis 37:31); some say for those who don garments of diverse kinds, just as it states: “He made for him a fine tunic” (Genesis 37:3).42This verse refers to the tunic that Jacob made for Joseph. According to one opinion, it contained wool and linen (see Bereshit Rabba 84:8). At the very least, its stripes could be reminiscent of different types of materials. The midrash takes this as an allusion to the fact that the tunic of the High Priest atones for the transgression of diverse kinds. The trousers atone for forbidden sexual relations, just as it states: “Make them linen trousers to cover the flesh of their nakedness” (Exodus 28:42). The mitre atones for the haughty, just as you say: “You shall place the mitre on his head” (Exodus 29:6). For what did the sash atone? For those with criminal thoughts.43Apparently text should be added here such that this sentence reads: For thieves, and some say for criminal thoughts (see Vayikra Rabba 10:6). The reason for the one who says for the thieves, it is because it was hollow, corresponding to thieves who perform their actions clandestinely.44There was space inside the sash, like a secret hiding place. According to the one who says it was for criminal thoughts, Rabbi Levi said: It was thirty-two cubits long, and he would twist it to this side and that.45He would wrap it all the way around himself multiple times, representing the twisted thoughts of those with criminal and dishonest intent. The breastplate would atone for those who distort justice, just as it says: “You shall place in the breastplate of judgment” (Exodus 28:30). The ephod would atone for idol worshippers, just as it says: “No ephod and no terafim” (Hosea 3:4).46Terafim are household idols. The robe would atone for evil speech. Rabbi Simon [said] in the name of Rabbi Yonatan of Beit Guvrin: There are two items for which there was no atonement47No offering designated to atone for it. but the Torah designated atonement for them, and these are: Evil speech and one who murders unwittingly. There was no atonement for evil speech, but the Torah designated atonement for it: the bell of the robe, as it is stated: “It shall be upon Aaron to serve, and its sound shall be heard…” (Exodus 28:35). Let the sound come and atone for the sound of evil speech. There was no atonement for one who murders unwittingly, but the Torah designated atonement for it, this is the death of the High Priest, as it stated: “He shall dwell in it until the death of the High Priest” (Numbers 35:25). The frontplate would atone for the impudent, and there is one who says for the blasphemers. The one who says for the impudent, just as it says: “On Aaron’s forehead [metzaḥ]” (Exodus 28:38), and below it says: “Yet you had the impudence [metzaḥ] of a harlot…” (Jeremiah 3:3). According to the one who says for the blasphemers, “it shall be on his forehead always” (Exodus 28:38), and below it says: “the stone penetrated his forehead” (I Samuel 17:49).48The stone shot by David penetrated the forehead of Goliath, who had blasphemed God.
It is written: “He fell on his face to the ground” (I Samuel 17:49). Why is it that “he fell on his face”?49The force of the stone to his forehead should have caused him to fall backward. Rather, initially you learn: “His height was six cubits and one span” (I Samuel 17:4) – so that this righteous one will not be inconvenienced to walk his entire height, therefore, it is written: “He fell on his face to the ground.”50Divine providence had Goliath fall forward so that David would not have to walk too far in order to cut off his head. Rabbi Huna said: It is because Dagon his god was engraved on his heart, to fulfill what is stated: “I will cast your carcasses upon the carcasses of your idols” (Leviticus 26:30).
Another matter: “He fell on his face to the ground” (I Samuel 17:49) – Rabbi said: So that the disgusting mouth that cursed and blasphemed would be hidden [in the ground], like that which is stated: “Hide them in the dust together” (Job 40:13). Alternatively, “he fell on his face to the ground” – so that this righteous one would not have a troubled mind.51He would be certain that Goliath no longer posed a danger even though he was not yet dead. Alternatively, “he fell on his face” – so that this righteous one would come and step on [the back of] his neck, to fulfill what is stated: “You will trample their high places” (Deuteronomy 33:29).
“That have come up from bathing” (Song of Songs 4:2) – they atone for Israel. “That are all paired” (Song of Songs 4:2) – these are the two braided chains of gold that emerge from the midst of the breastplate and appeared from its midst like two tassels. “And there is none missing among them” (Song of Songs 4:2) – that not one of them was tattered. “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the sacred crown.52This is a reference to the blue threads that passed over the head of the High Priest and fastened the frontlet to his forehead. “Your speech is lovely” (Song of Songs 4:3) – this is the frontplate.
Rabbi Yonatan was ascending to pray in Jerusalem. When he reached a certain Pelatinus,53This is a reference to Mount Gerizim, which the Cuthites and Samaritans considered sacred. a certain Cuthite encountered him. He said to [Rabbi Yonatan]: ‘Where are you going?’ [Rabbi Yonatan]said to him: ‘To pray in Jerusalem.’ He said to [Rabbi Yonatan]: ‘Would it not be preferable for you to ascend and pray on this blessed mountain and not pray in those ruins [in Jerusalem]?’ [Rabbi Yonatan] said to him: ‘Why is this mountain blessed?’ He said to [Rabbi Yonatan]: ‘Because it was not flooded with the Flood waters.’ That is what people say: The Land of Israel was not flooded with the Flood waters. An answer slipped the mind of Rabbi Yonatan at that moment and he did not respond to him. His donkey driver said to him: ‘Rabbi, allow me, and I will respond to him.’ He said to him: ‘Respond to him.’ He said to that Cuthite: ‘This mountain, what do you consider it? If it is one of the high mountains, is it not written: “All the high mountains were covered” (Genesis 7:19)? If it is one of the low mountains, it is written: “Fifteen cubits upward the waters intensified, and the mountains were covered” (Genesis 7:20). The verse did not address the low mountains. If regarding the high mountains it is written: “All the mountains were covered,” all the more so regarding the low ones.’ At that moment the Cuthite fell silent and was unable to find a response. At that moment, Rabbi Yonatan dismounted and drove his donkey driver three mil, and he read in his regard three verses: “You will be the most blessed of all the peoples; there will be no male or female infertile among you or among your animals” (Deuteronomy 7:14), even among those of you who work with animals; and this: “Any weapon crafted against you will not succeed…” (Isaiah 54:17); and this: “your temple is like a pomegranate slice [rakatekh]” (Song of Songs 4:3) – even the empty [reikan] among Israel is packed with answers like a pomegranate. “Behind your braid [letzamatekh]” – and it goes without saying regarding the modest and the fervent [metzumatin] among you.
Bamidbar Rabbah
“A man or woman...” – that is what is written: “The Lord loves the righteous. [The Lord protects proselytes]” (Psalms 146:8–9). This is what the Holy One blessed be He said: “I love those who love Me” (Proverbs 8:17); likewise He says: “For I will honor those who honor Me” (I Samuel 2:30) – they love Me, and I too love them. Why does the Holy One blessed be He love the righteous? It is because it is not an inheritance and it is not familial. You find that the priests are a patrilineal house; the Levites are a patrilineal house, as it is stated: “The house of Aaron, bless the Lord; the house of Levi, bless the Lord” (Psalms 135:19–20). If a person seeks to become a priest, he cannot; to be a Levite, he cannot. Why? It is because his father was neither a priest nor a Levite. However, if a person seeks to become righteous, even if he is a gentile, he can, as it is not a patrilineal house. That is why it says: “Those who fear the Lord, bless the Lord” (Psalms 135:20). “The house of those who fear the Lord” is not stated, but rather: “Those who fear the Lord.” They are not a patrilineal house, but of their own initiative they volunteered and loved the Holy One blessed be He. That is why the Holy One blessed be He loves them. That is why it is stated: “The Lord loves the righteous…”
The Holy One blessed be He loves the proselytes very much. To what is the matter comparable? It is to a king who had a flock, and it would go out to the field, and in the evening it would enter. So it was every day. One time, a certain gazelle entered with the flock. It went to the goats and was grazing with them. The flock entered the pen; it entered with them. They went out to graze; it went out with them. They said to the king: ‘This gazelle is accompanying the flock and is grazing with them. Each and every day, it goes out with them and enters with them.’ The king loved it. When it would go out to the field, he would command that it be given good pasture as it would want. ‘No person shall strike it; be careful with it.’ When it would enter with the flock, as well, he would say, ‘give it to drink.’ He loved it very much. They said to him: ‘My master, how many goats, you have, how many sheep you have, how many kids you have, and you do not admonish us; but regarding this gazelle you admonish us each and every day?’ The king told them, ‘The flock, whether it wants to or not, it is accustomed to graze in the field all day, and in the evening to come and sleep in the pen. The gazelles sleep in the wilderness; they are not accustomed to enter settlements inhabited by people. Shall we not appreciate one that forsook the great and broad wilderness, the habitat of all the beasts, and came and settled in the courtyard?’
So, do we not need to appreciate the proselyte, who forsook his family and his patrilineal house and forsook his nation and all the nations of the world, and came to be with us? That is why He increases their protection, as He cautioned Israel to restrain themselves and not harm them. As it says: “You shall love the proselyte” (Deuteronomy 10:19); “You shall not mistreat a proselyte, [and you shall not oppress him]” (Exodus 22:20). Just as the Torah obligated one who robbed from another [to give] a monetary payment and an offering of a ram of atonement, it also obligated one who robbed a proselyte to pay him his money and to bring a ram offering, as it is written: “Speak to the children of Israel: A man or woman,” and this portion speaks of one who robs a proselyte. As it is written: “The Lord protects proselytes” (Psalms 146:9). He increased their protection so they would not return to their evil ways.
Proselytes are beloved, as the verse everywhere likens them to Israel, as it is stated: “But it is you, Israel, My servant, Jacob, [whom I have chosen, descendants of Abraham,6“Descendants of Abraham” is interpreted here as referring to proselytes. who loved me]” (Isaiah 41:8). Love is stated regarding Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2), and love is stated regarding proselytes, as it is stated: “And loves the proselyte, to give him food and garment” (Deuteronomy 10:18). Israel are called slaves, as it is stated: “For to Me the children of Israel are slaves” (Leviticus 25:55); proselytes are called slaves, as it is stated: “[I am the Lord your God, who took you out of the land of Egypt] from being slaves to them” (Leviticus 26:13).7Israel were strangers [gerim] in Egypt, and just as God chose them, He chooses the proselytes [gerim]. Acceptance is stated regarding Israel, as it is stated: “It shall be on his forehead always, for acceptance [for them before the Lord]” (Exodus 28:38), and acceptance is stated regarding proselytes, as it is stated: “Their burnt-offerings and their peace-offerings shall be for acceptance on My altar…” (Isaiah 56:7). Service is stated regarding Israel, as it is stated: “And you will be called priests of the Lord; [it will be said of you: Servants of our God]” (Isaiah 61:6); and service is stated regarding proselytes, as it is stated: “Also the aliens who accompany [the Lord to serve Him]” (Isaiah 56:6). Protection is stated regarding Israel, as it is stated: “The Lord is your protector” (Psalms 121:5), and protection is stated regarding proselytes, as it is stated: “The Lord protects proselytes” (Psalms 146:9).
Likewise you find regarding the four groups that stand before the Omnipresent. It is stated: “This one will say: I am the Lord’s…” (Isaiah 44:5). “This one will say: I am the Lord’s” – he is totally devoted to the Omnipresent, and he is untainted by sin. “That one will call himself by the name of Jacob” (Isaiah 44:5) – these are the righteous proselytes. “This one will write with his hand: To the Lord” (Isaiah 44:5) – these are the penitents. “And will call himself by the name of Israel” (Isaiah 44:5) – these are those who fear Heaven. We have learned that the proselytes are like Israel. That is why this portion, “A man or woman…,” is stated.
The Holy One blessed be He loves the proselytes very much. To what is the matter comparable? It is to a king who had a flock, and it would go out to the field, and in the evening it would enter. So it was every day. One time, a certain gazelle entered with the flock. It went to the goats and was grazing with them. The flock entered the pen; it entered with them. They went out to graze; it went out with them. They said to the king: ‘This gazelle is accompanying the flock and is grazing with them. Each and every day, it goes out with them and enters with them.’ The king loved it. When it would go out to the field, he would command that it be given good pasture as it would want. ‘No person shall strike it; be careful with it.’ When it would enter with the flock, as well, he would say, ‘give it to drink.’ He loved it very much. They said to him: ‘My master, how many goats, you have, how many sheep you have, how many kids you have, and you do not admonish us; but regarding this gazelle you admonish us each and every day?’ The king told them, ‘The flock, whether it wants to or not, it is accustomed to graze in the field all day, and in the evening to come and sleep in the pen. The gazelles sleep in the wilderness; they are not accustomed to enter settlements inhabited by people. Shall we not appreciate one that forsook the great and broad wilderness, the habitat of all the beasts, and came and settled in the courtyard?’
So, do we not need to appreciate the proselyte, who forsook his family and his patrilineal house and forsook his nation and all the nations of the world, and came to be with us? That is why He increases their protection, as He cautioned Israel to restrain themselves and not harm them. As it says: “You shall love the proselyte” (Deuteronomy 10:19); “You shall not mistreat a proselyte, [and you shall not oppress him]” (Exodus 22:20). Just as the Torah obligated one who robbed from another [to give] a monetary payment and an offering of a ram of atonement, it also obligated one who robbed a proselyte to pay him his money and to bring a ram offering, as it is written: “Speak to the children of Israel: A man or woman,” and this portion speaks of one who robs a proselyte. As it is written: “The Lord protects proselytes” (Psalms 146:9). He increased their protection so they would not return to their evil ways.
Proselytes are beloved, as the verse everywhere likens them to Israel, as it is stated: “But it is you, Israel, My servant, Jacob, [whom I have chosen, descendants of Abraham,6“Descendants of Abraham” is interpreted here as referring to proselytes. who loved me]” (Isaiah 41:8). Love is stated regarding Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2), and love is stated regarding proselytes, as it is stated: “And loves the proselyte, to give him food and garment” (Deuteronomy 10:18). Israel are called slaves, as it is stated: “For to Me the children of Israel are slaves” (Leviticus 25:55); proselytes are called slaves, as it is stated: “[I am the Lord your God, who took you out of the land of Egypt] from being slaves to them” (Leviticus 26:13).7Israel were strangers [gerim] in Egypt, and just as God chose them, He chooses the proselytes [gerim]. Acceptance is stated regarding Israel, as it is stated: “It shall be on his forehead always, for acceptance [for them before the Lord]” (Exodus 28:38), and acceptance is stated regarding proselytes, as it is stated: “Their burnt-offerings and their peace-offerings shall be for acceptance on My altar…” (Isaiah 56:7). Service is stated regarding Israel, as it is stated: “And you will be called priests of the Lord; [it will be said of you: Servants of our God]” (Isaiah 61:6); and service is stated regarding proselytes, as it is stated: “Also the aliens who accompany [the Lord to serve Him]” (Isaiah 56:6). Protection is stated regarding Israel, as it is stated: “The Lord is your protector” (Psalms 121:5), and protection is stated regarding proselytes, as it is stated: “The Lord protects proselytes” (Psalms 146:9).
Likewise you find regarding the four groups that stand before the Omnipresent. It is stated: “This one will say: I am the Lord’s…” (Isaiah 44:5). “This one will say: I am the Lord’s” – he is totally devoted to the Omnipresent, and he is untainted by sin. “That one will call himself by the name of Jacob” (Isaiah 44:5) – these are the righteous proselytes. “This one will write with his hand: To the Lord” (Isaiah 44:5) – these are the penitents. “And will call himself by the name of Israel” (Isaiah 44:5) – these are those who fear Heaven. We have learned that the proselytes are like Israel. That is why this portion, “A man or woman…,” is stated.