The Romm Vilna edition of the Babylonian Talmud includes Tractate Sh’kalim from the Jerusalem Talmud. The same publishing house also printed this tractate, with slight textual variations, in its edition of the Jerusalem Talmud. Unless otherwise noted, the text presented here follows the one published with the Jerusalem Talmud.

 

Sh’kalim 1:4 and 2:3 (6A and 9B) (Compare BaMidbar Rabbah 12:3; Pesikta Rabbethai 10)

[The Torah requires all adult male Jews to contribute a half-Shekel each year for the communal sacrifices offered in the Temple. The money was due by the first day of the month of Nissan, so preparations were made to collect it during the preceding month of Adar.]

[The Ein Yaakov collection of Aggadoth combines the following two selections because they deal with the same topic.]

Rabbi Meir said: The Holy One, Blessed be He, produced a sort of coin fashioned out of fire from beneath His Throne of Glory, displayed it to Moshe Rabbeinu, and told him, “This shall they give,”[1] [meaning] like this [coin that I am showing you] shall they give.

… “This they shall give, all who pass by the census-takers, a half-Shekel from the sacred Shekel [which consists of] twenty Gera per Shekel.”[2]

Rabbi Yehudah and Rabbi Nechemyah [each interpreted this verse differently]. One said: Since they sinned at half of the day, let them give half a Shekel. The other said: Since the sinned at six hours into the day, let them give a half-Shekel which yields six Grammas.[3] [When Moshe Rabbeinu did not descend from Mount Sinai by the middle of the day on which the Jews expected him, they fashioned the golden calf. Both rabbis maintained that contributing the half-Shekel atoned for that sin but had different ways of arriving at this conclusion.]

Rabbi Yehoshua, a disciple of Rabbi Nechemyah, said in the name of Rabban Yochanan ben Zakkai: Since they transgressed the Ten Commandments [by worshiping the golden calf[4]], let each one give ten Geras. [The term “Shekel” does not denote any particular currency. Rather, it means “coin” generally, so the Torah had to specify that the coin to be used should contain twenty Geras of silver so that a half-Shekel would contain ten.[5]]

Rabbi Berachyah and Rabbi Levi said in the name of Rabbi Shimon ben Lakish: Since they sold the first-born of Rachel, [i.e., Joseph] for twenty pieces of silver, let each one redeem his first-born son with twenty pieces of silver. [A father redeems his first-born son by paying five Shekels to a Kohen. Since each Shekel was worth four silver denarii, a total of twenty silver denarii were paid.]

Rabbi Pinchas said in the name of Rabbi Levi: Since they sold the first-born of Rachel for twenty pieces of silver and each one received a Teva’ah [coin] from the proceeds, let each one contribute a Teva’ah as his half-Shekel donation. [Ten of Jacob’s sons participated in Joseph’s sale, so each received two silver denarii, the equivalent of one half-Shekel.]

 

 Sh’kalim 3:2 (13B-14A)

            Mishnah: A donor must not enter [the Temple] wearing [clothing that has] a cuff, or shoes, or sandals, or Tefillin, or an amulet. Perhaps he will later become poor, and onlookers will say that he grew poor due to the sin of [stealing from] the collection box [and concealing the coins in what he was wearing], or perhaps he will become wealthy, and onlookers will say that he grew rich from the proceeds of the collection box. For a person must satisfy bystanders in the same way as he must satisfy the Omnipresent, as it says, “And you shall be guiltless before Hashem and before Israel,”[6] and it also says, “You shall find favor and abundant success in the eyes of God and man.”[7]

[Gemara:] Rabbi Yishmael learned: A long-haired person should not contribute because of suspicion [that he stole coins from the collection box and hid them in his hair]. We learn [in a Braitha]: The treasurers would check through tangled hair [of contributors because such hair could trap coins].[8] We learn [in another Braitha]: They would speak with [each donor] from the time he entered until the time he left [to make sure that he did not try to hide coins in his mouth]. [And why did they not] fill his mouth with water [before he entered so that he could not put anything else into it]? Rabbi Tanchuma explained, “Because of the blessing [he had to recite prior to making the contribution].”

Rabbi Sh’muel bar Nachman said in the name of Rabbi Yonathan: In the Chumash, Prophets, and the Writings, we find that a person must satisfy bystanders in the same way as he must satisfy the Omnipresent. From where in the Chumash? It is written, “And you shall be guiltless before Hashem and before Israel.”[9] From where in the Prophets? “The power of all powers is Hashem; the power of all powers is Hashem; He knows, and Israel will know, if with rebellion or if with falsehood [we acted] against Hashem.”[10] [The tribes of Reuben, Simon, and half the tribe of Manasseh settled on the east bank of the Jordan River. There they built an altar similar to the one in use in Shiloh where the Tabernacle stood. Although they did not sacrifice upon the altar and merely constructed it for show, the rest of the nation accused them of rebelling against God who had commanded that the entire nation have just one national altar. In their response, these two and a half tribes stated that God, who knows everything, already knew of their innocence, but that it was important to establish it for onlookers as well.] From where in the Writings? “You shall find favor and abundant success in the eyes of God and man.”[11]

Gamliel the glassblower[12] asked Rabbi Yossi, son of Rabbi ’Bon, “Which [verse] is the clearest of them all [in making this point]?” He replied, “And you shall be guiltless before Hashem and [before] Israel.”[13] [This verse makes the Halachah clear because it is formulated as a command whereas the other verses merely imply the need to avoid the appearance of wrongdoing.]

 

Sh’kalim 1:1 (1B-2A Compare Shemoth Rabbah 51:8 and Sifrei, Parshath Devarim 1)

Rabbi Yehudah bar Pazi said in the name of Rebbi: Can these [verses] be read without shuddering? In favor [of Israel, the Torah records,] “Everyone [possessed] of a generous heart brought [contributions for the Tabernacle].”[14] But to [Israel’s] detriment, [the Torah states], “All of the nation removed the gold rings in their ears and brought them to Aaron [to make the golden calf].”[15] [When it came to performing a Mitzvah, only those who were generous contributed, but when it came to participating in the golden calf, the entire nation got involved.]

In favor [of Israel, the Torah writes], “Moses conducted the people from the camp toward God, and they stood at the bottom of the mountain [to receive the Torah].”[16] But to [Israel’s] detriment, [the Torah states], “You all approached me and said, ‘Let us send men before us and they shall spy out the land.’”[17] [When it came to receiving the Torah, Moshe Rabbeinu had to prod the people along. Later, they lacked faith in Hashem’s promise that they would conquer the Land of Israel and demanded that Moshe Rabbeinu send out spies for them.[18]]

In favor [of Israel, the Torah records], “Then Moses and the Children of Israel sang this song to Hashem [after safely emerging from the Reed Sea].”[19] But to [Israel’s] detriment, [the Torah relates that], “The entire congregation arose and gave forth their voice, and the nation cried on that night”[20] [because the report from the spies caused them to fear entering the Land of Israel. Again, Moshe Rabbeinu had to prompt the Jews to sing praise to Hashem for rescuing them at the Reed Sea, but when it came to questioning Hashem’s ability to guide them into the Land, they took the initiative.]

Rabbi Chiya bar Abba said: [The Prophet Zephaniah also complained], “Indeed, they arose early and damaged all.”[21] [The Jews were anxious to do wrong.]

Was all the damage they did done with zealousness? [There are several instances when the Jews sinned, but the Torah does not use language which implies eagerness. For example, when the Jews complained about lacking food prior to receiving the Manna, there is no mention of getting up early or hurrying.[22] Furthermore, Israel was reluctant to complain about the perceived deficiencies of the Manna. The Torah reports that they only did so due to the influence of a band of insincere Egyptian converts.[23] Moreover, when the Jews realized that they had done wrong by sending the spies, the Torah relates that, “They arose early in the morning and ascended the summit of the mountain, saying, ‘Here we are! We have ascended to the place which Hashem said, for we have sinned.”[24] Thus, even if they were eager to sin, they were equally anxious to repent.[25]]

Rav Abba bar Acha explained, “You cannot understand the character of this nation. When they were solicited for the golden calf, they gave, and when they were solicited for the Tabernacle, they gave.”

Rabbi Yossi bar Chanina taught the following Braitha: “You shall make a lid of pure gold [for the Ark].”[26] Let the gold of the lid come and atone for the gold of the golden calf. [The Hebrew word for “lid” (כַּפֹּרֶת) is similar to the word for “atonement” (כַּפָּרָה). Atonement resembles a lid because it covers over and hides sin. Moreover, these words are related to “ransom” (כּוֹפֶר), implying that repentance and atonement redeem a person’s life, just as a ransom saves a captive.[27]]

 

 Sh’kalim 5:1 (21A)

Rabbi Yonah said: It is written, “Therefore shall I apportion [a reward] to him publicly, and with the mighty ones he shall share treasure because he poured forth his soul unto death.”[28] This refers to Rabbi Akiva who fixed the exposition of the Halachoth and Aggadoth. [Rabbi Akiva organized all the basic teachings of the sages.[29] In addition, the verse speaks of public reward for sacrificing one’s life, and Rabbi Akiva promulgated the teachings of the Torah publicly at the cost of his life.[30]] There are those who say that these [Halachoth and Aggadoth] were fixed by the Men of the Great Assembly.[31] Rather, what did [Rabbi Akiva] fix? General principles and details. [Rabbi Akiva declared broad Halachic principles and popularized many Halachic details which were not well-known. As the Talmud explains, Rabbi Akiva derived piles upon piles of Halachoth from the decorative flourishes on the letters of the Torah.[32]]

Rabbi Abahu said: It is written, “And families of scribes, the inhabitants of Jabez….”[33] Why does Scripture call them “scribes” [(סוֹפְרִים), a word which literally means “counters”]? Because they organized the Torah numerically. [They stated, for example, that]…there are thirty-six cases of excision in the Torah[34] [and that]…the labors [forbidden on the Sabbath] are forty less one.[35]

Rabbi Eliezer said: It is written, “To Ezra, the Kohen, scribe, counter of the words of the commandments of Hashem and His statutes for Israel.”[36] What does Scripture mean by “counter” (סֹפֵר)? Just as he would count the words of the Torah, so he would count the words of the sages. [Ezra was instrumental in establishing the correct text of the Tanach. He determined where the beginning and end of each verse should be.[37] Moreover, there are words in the Torah which are sometimes written with a Vav (ו) or Yud (י) and sometimes without. For example, Ephron is sometimes spelled with a Vav (עֶפְרוֹן) and sometimes without (עֶפְרֹן).[38] Ezra researched and established the correct tradition in this area.[39] He took similar care when spreading the teachings of the Oral Torah.]

Rabbi Chaggai said in the name of Rabbi Sh’muel bar Nachman: The early scholars plowed and planted, weeded, cleared away [thorns], hoed, harvested, piled [the grain], threshed, winnowed, sifted, ground, [further] sifted, kneaded, cut [the dough], and baked, but we have nothing to eat. [Although their predecessors went to great lengths to organize the material by categorizing and enumerating the Halachoth, the later scholars still had great difficulty mastering it.[40] King Solomon compared Torah study with the preparation of bread in the verse, “Come sate yourselves with bread.”[41] The rabbis therefore listed the fifteen steps necessary to produce bread to contrast the diligence of earlier scholars with what they considered their own inadequate efforts.[42]]

 

Shekalim 5:1 (21B) (Compare B.T. Menachoth 64B-65A)

Mishnah: Pethachiyah was in charge of the nests. [Certain sacrifices required the use of birds, and Pethachiyah supervised their purchase in the Temple.] Pethachiyah was [actually] Mordecai, and why was he called by the name “Pethachiyah?” Because he “opened” matters and expounded them, and he knew seventy languages.

[The root of the name “Pethachiyah” is “Pethach” (פתח) — “to open.” Rashi holds that the Mishnah refers to the same Mordecai found in the Book of Esther. Tosafoth, however, states that whoever occupied the position of keeper of the nests was nicknamed “Mordecai” because he had to possess great wisdom like the original Mordecai.][43]

[As the Gemara will explain, every member of the Sanhedrin had to understand every major language even if he could not speak it fluently. If so, then there would have been nothing exceptional about Mordecai. The Mishnah must mean that Mordecai, or any keeper of the nests, had the additional ability to delve into the nuances of every language.[44]]

Gemara: Come and see how great the power of that man was! He opened matters and expounded them.

…We learn [in a Braitha]: A Sanhedrin which has two members who can speak [all seventy major languages] while the rest are [only] able to understand [those languages] is acceptable as a Sanhedrin. Three [members who are completely fluent in all seventy languages] is average. Four is a wise one.[45] And in Yavneh there were four: Ben Azzai, Ben Zoma, Ben Chakinai and Rabbi Eliezer ben Mathia.[46]

Rabbi Chisda said: One time, the Land of Israel suffered a drought, and they did not know from where to bring [grain for] the Omer [offering which required freshly cut barley]. Present there was a certain mute who placed one hand on roofs and the other on huts. They brought him before Pethachiyah [to see if he could decipher what the man meant]. He said to them, “Is there a place called Gagoth Tzerifin or Tzerifin Gagoth?” [Since the Hebrew for “roofs” is “Gagoth” (גַּגּוֹת) and the Hebrew for “huts” is “Tzerifin” (צְרִיפִין), Pethachiya reasoned that the mute was hinting at a place with a name containing these words.] They went there and found [the grain they needed].

Rabbi Yossa, son of Rabbi ’Bon, said: One time, the entire world was scorched [by a dry, hot wind which destroyed the crops] and they did not know from where to bring [grain for] the Omer [offering]. Present there was a certain mute who placed one hand on his eye and the other on a latch hole [where the latch of a door lock is inserted]. They brought him before Pethachiyah [to see if he could decipher what the man meant]. He said to them, “Is there a place called Ein Socher or Socher Ayin?” [The Hebrew for “eye” is “Ayin” (עַיִן) and the Hebrew for “latch hole” is “Socher” (סוכר), so Pethachiyah figured that the mute was hinting at a place name containing these words.] They went there and found [the grain they needed].

 

Sh’kalim 6:1 (24A-B) (Compare B.T. Yoma 52B, 53B-54A; B.T. Menachoth 98A-B; B.T. Kerithoth 5B; B.T. Horayoth 12A; J.T. Sotah 8:3)

Mishnah: There were thirteen Shofar-shaped collection boxes, thirteen tables [which were used for washing and preparing the sacrificial meat, laying out the serving utensils, and laying out the loaves of multi-faced bread],[47] and thirteen prostrations in the Temple. [The Greeks breached the Temple walls in thirteen places. After the Hasmoneans defeated them and repaired the walls, whoever passed those thirteen places would prostrate himself in gratitude to Hashem.][48] The [members of the] House of Rabban Gamliel and the House of Rabbi Chananyah, superintendent of the Kohanim, would prostrate themselves at fourteen places. Where was the extra one? Opposite the woodshed [in which the wood used for the altar fire was stored], for so it was a tradition in their hands from their ancestors that there the Ark was hidden. [According to this tradition, just before the destruction of the first Temple, King Josiah hid the Ark inside a secret passageway which King Solomon had dug beneath the Temple.[49] Those who did not prostrate themselves at the woodshed maintained that the Ark was carried into exile in Babylonia.][50]

             There was an incident with a certain Kohen who was busy [inspecting the wood to make sure that it was acceptable for the altar][51] when he noticed that [one piece of] flooring was different from the rest. He came and told a comrade but did not manage to finish with the matter before his soul departed. [Thus,] they deduced for certain that the Ark was hidden there.

Gemara: We learned: These Shofar-shaped collection boxes were curved — narrow at the top, but wide at the bottom — because of the cheaters. [This shape prevented people from sticking their hands into the boxes to steal from Temple funds].

It was learned in the name of Rabbi Eliezer: The Ark was exiled with them to Babylonia. What is the Scriptural source for this? [The Prophet Isaiah informed King Hezekiah,] “Behold, days are approaching when all which is in your house and all which your ancestors stored away until today shall be carried off to Babylonia; not a thing shall remain, said Hashem.”[52] The word “thing” (דָּבָר) connotes nothing other than that which contained the “Ten Commandments” (דִּבְּרוֹת) inside it [i.e., the Ark].[53] Likewise it says, “At the completion of the year, King Nebuchadnezzar sent and brought [King Jehoiachin] to Babylonia with the choicest vessels of the House of Hashem.”[54] Which are the “choicest vessels of the House of Hashem?” This refers to the Ark. [The location of the Ark in the Holy of Holies indicated that it was the most precious item there.]

Rabbi Shimon ben Lakish says: The Ark was hidden away in its place [in the Holy of Holies inside the Temple and not carried off]. This is [what is meant by] what is written, “The poles [along the sides of the Ark] extended [so that] the ends of the poles were visible from the Holy [of Holies] to the inside of the sanctuary, but they were not visible outside; and they are there until this day.”[55] [A curtain separated the Holy of Holies from the room known as the “Devir” (דְּבִיר), or “Heichal” (הֵיכַל) — sanctuary. Although the poles of the Ark could be seen pressing against the curtain, they did not pierce it. Hence, they were somewhat visible but not fully visible.[56] The end of the verse implies that the Ark never moved from this location.[57]]

…The rabbis say: The Ark was hidden in the storage chamber for the wood. There was an incident with a certain Kohen who had a physical defect [which disqualified him from participating in the sacrificial service, so he was given the job of examining the wood for worms]. He was standing trimming wood in the storage chamber for the wood when he noticed that [one section of] flooring differed from its neighbors. He went and told his comrade, “Come see this flooring which differs from its neighbors.” He did not manage to finish with the matter before his soul departed. [Thus,] they deduced for certain that the Ark was hidden there.[58]

Rabbi Hoshaya learned: He struck [the flooring] with a mallet and fire emerged and burned him.

We learned: Rabbi Yehudah bar Ilai said: Two Arks traveled with Israel through the desert — one which had the [second set of] tablets [of the Ten Commandments] set inside it, and one which had the [original] broken tablets set inside it. That which had the [second] tablets set inside it was placed inside the Tent of Meeting (אֹהֶל מוֹעֵד). Thus, it is written, “The Ark of the Covenant of Hashem and Moses never moved from the midst of the camp.”[59] That which had the broken tablets set inside it went in and out with them and sometimes was seen with them [when they went out to war].

[According to this, both the view that the Ark was hidden inside the Temple and the view that it was carried off to Babylon are correct. The Ark which contained the second set of tablets stood in the Holy of Holies and was eventually hidden away inside the Temple. The Ark which contained the shards of the first set of tablets was carried forth in battle and eventually went into exile with the Jewish nation.][60]

The rabbis state [however]: There was [only] one Ark which went out one time in the days of Eli and was captured.

A Scriptural verse supports the rabbis. [When the Jews brought the Ark to the battlefront, the Philistines cried out,] “Woe unto us! Who will save us from the hand of this mighty God?”[61] [The implication is that this was] something they had never seen before in their lives. [If there had been another Ark which routinely accompanied the Jewish army, the enemy should not have reacted this way.]

A Scriptural verse supports Rabbi Yehudah bar Ilai. “[King] Saul said to Ahijah, ‘Bring forth the Ark of God,’ for the Ark of God was on that day with the Children of Israel.”[62] Was not the Ark in the Village of Forests? [Since I Samuel 7:2 states that the Ark remained in the Village of Forests for twenty years,[63] there must have been two Arks.]

What do the rabbis [who maintain that there was only one Ark] do with this verse? [They interpret King Saul’s command as] “Present the headplate!” [The term “Ark” (אָרוֹן) simply means “box” and does not necessarily refer to the Ark of the Covenant (אֲרוֹן הַבְּרִית) which contained the Tablets of the Ten Commandments. In this case, King Saul wished to consult the Urim VeTumim, a parchment kept inside the Kohen Gadol’s breastplate and by means of which one could receive prophetic answers to questions. One could only consult the Urim VeTumim when the Kohen Gadol donned the special garments of his office, one of which was a gold headplate (צִּיץ) which had the words “Holy unto Hashem” inscribed upon it. The Urim VeTumim and the Kohen Gadol’s garments were kept in a special box or “Ark” (אָרוֹן).[64]]

A Scriptural verse supports Rabbi Yehudah bar Ilai. “Uriah said to David, ‘The Ark, and Israel, and Judah dwell in huts.’”[65] Was not the Ark in Zion? [The verse implies that the Ark was in a hut at the battlefield. Since it is known that the Ark was inside the Tabernacle in Zion, there must have been two Arks.[66]]

What do the rabbis [who maintain that there was only one Ark] do with this verse? [They answer that the Ark was inside a structure covered with] branches like a roof, for the Temple had not yet been built. [Since the Tabernacle in Zion was only a temporary home for the Ark, Uriah referred to it as a “hut.” He did not mean that the Ark was at the battlefield.]

Once the Ark was hidden, the jar of Manna,[67] the flask of anointing oil,[68] Aaron’s staff with its flowers and almonds,[69] and the chest in which the Philistines sent a guilt-offering to the God of Israel[70] were hidden with it.

Who hid it? [King] Josiah hid it. Once he saw that it was written, “Hashem shall exile you, and your king whom you shall appoint over you, to a nation which you did not know — [neither] you nor your forefathers,”[71] he arose and hid it. Thus, it is written, “And he [Josiah] said to the understanding Levites and to all Israel who were holy unto Hashem, ‘Place the Holy Ark in the House which Solomon, son of David, king of Israel, built; you should not bear it upon [your] shoulders.”[72] He proclaimed to them, “If it is exiled with you to Babylonia, you will never return it again to its place.” Rather, “Now serve Hashem your God and His people Israel”[73] [by hiding away the Ark].

 

Sh’kalim 5:2 (22B) (Compare B.T. Nedarim 38A)

Rabbi Chama bar Chanina said: Moshe Rabbeinu became rich from the remnants of the tablets [of the Ten Commandments which were made of sapphire. When Hashem carved the words of the Ten Commandments into them, He permitted Moshe Rabbeinu to keep the excess.] Thus, it is written, “Carve for yourself two stone tablets.”[74] “Carve for yourself” [means] that the remnants shall be yours.

Rabbi Chanin said: The Holy One, Blessed be He, created a quarry of precious stones and jewels from inside his [Moshe Rabbeinu’s] tent, and from that Moshe Rabbeinu became wealthy.

 

Sh’kalim 6:1 (25A-B) (Compare Shir HaShirim Rabbah 5:14)

How were the tablets [of the Ten Commandments] written? Rabbi Chanina ben Gamliel says: Five on each tablet. Thus, it is written, “He told you His covenant which He commanded you to perform, the Ten Commandments, and He wrote them upon two stone tablets.”[75] [Whenever a word in the Torah appears in plural form, it means two.[76] Since “tablets” already implies two, the extra word “two” hints that the Ten Commandments were broken up into two segments with] five on each tablet.[77]

However, the rabbis say: Ten on each tablet. Thus, it is written, “He told you His covenant which He commanded you to perform, the Ten Commandments, and He wrote them upon two stone tablets.”[78] [The wording “Ten Commandments and He wrote them” suggests that all ten were written together so that there were] ten on each tablet. [Furthermore, if the Ten Commandments were divided into two sets of five, people might not regard the second five as of equal importance with the first five. The second five contain far fewer letters than the first, do not mention G-d’s Name, and deal with Mitzvoth which regulate interpersonal behavior, whereas the first five deal with the relationship between people and their Creator.[79]]

Rabbi Shimon ben Yochai says: Twenty on each tablet, as is written, “Two tablets of the testimony were in his [Moses’s] hand; tablets that were inscribed from both sides.”[80] [All Ten Commandments were written on each tablet. In addition, Hashem carved the tablets all the way through from one side to the other in a miraculous way so that the commandments could be read from either side.[81] Thus, there were sets of] twenty on each tablet.

Rabbi Simai says: Forty on each tablet, as is written, “Two tablets of the testimony were in his [Moses’s] hand, tablets that were inscribed from both sides; from this [side] and from this [side] they were inscribed”[82] [meaning] quadrupled. [Since the verse already stated that the tablets “were inscribed from both sides,” the phrase “from this [side] and from this [side]” is superfluous and must mean that the Ten Commandments were carved not only on their fronts and backs, but also on their sides. Thus, four sets of the Ten Commandments were carved into each tablet.[83]]

Chananyah, the nephew of Rabbi Yehoshua, says: Between one commandment and the next were the particulars and letters of the Torah, as it is written, “His hands are golden wheels set with beryl.”[84] It is like the great ocean. [The verse uses the expression “hands” to allude to the tablets of the Ten Commandments and, so, the Torah. Just as a skilled artisan fashions his work using his hands, so G-d created and rules the universe by means of the Torah.]

[Rashi and Metzudoth understand “Tarshish” (תַּרְשִׁישׁ) as a type of gemstone, so it is translated here as “beryl.” Accordingly, the verse suggests that the two tablets of the Ten Commandments bore the details and letters of the rest of the Torah like two jewel-encrusted golden wheels. However, there was also a body of water called the Sea of Tarshish. The word for “wheels” (גְּלִילֵי) also suggests “waves” (גַּלִּים), so the verse could also be read to mean, “golden waves in [the Sea of] Tarshish,” an analogy which the Talmud now explains.[85]]

When Rabbi Shimon ben Lakish reached this verse [in his studies], he would say: Well did Chananyah, the nephew of Rabbi Yehoshua, teach me. Just as the ocean has small waves between the large waves, so the particulars and letters of the Torah were [inscribed] between each commandment.

Rabbi Pinchas said in the name of Rabbi Shimon ben Lakish: The Torah which the Holy One, Blessed be He, gave Moshe was given to him with white fire engraved upon black fire — fire mixed with fire, hewn from fire, and given from fire, as it is written, “from His right hand, a fiery law [He gave] them.”[86]

 

Ta’anith 4:5 (22B-23A) (Compare Koheleth Rabbah 9:13; B.T. Shabbath 87A; B.T. Yevamoth 62A)

It is written, “The glory of Hashem rested upon Mount Sinai, and the cloud covered it for six days, and He called Moses on the seventh day [from the midst of the cloud,]”[87] “and Moses ascended.”[88]

The seventh [day to which the verse refers] is the [day] after the Ten Commandments [were revealed, which was the sixth of Sivan,] and [that seventh day was] the beginning of the forty [days Moshe Rabbeinu spent on Mount Sinai during which he received the Tablets].

Moshe told [the Jews], “I will be spending forty days on the mountain.” Once the fortieth day arrived and he did not come, [then] immediately, “The people saw that Moses delayed descending from the mountain.”[89] Once six hours [into the day] arrived and he did not come, [then] immediately, “The people assembled before Aaron and told him, ‘Arise [and] make for us a leader who will go before us, [for this Moses, the man who brought us up from the Land of Egypt, we do not know what happened to him]’.”[90] “Hashem spoke to Moses, ‘Go descend, for your people [whom you have brought up from Egypt] has become corrupt’.”[91]

“Joshua heard the sound of the people cheering, and he told Moses, ‘The sound of battle is in the camp’.”[92] Moshe said [concerning Joshua], “A man who in the future will lead officiate over six hundred thousand does not know how to distinguish between one sound and another?” “And [Moses] said, ‘Not a sound of response to victory nor a sound of response to defeat, [but] a sound I hear.’”[93] Rabbi Yassa explained [that at the end of the verse Moshe Rabbeinu meant]: A sound of idolatrous worship I hear, [but he did not say so explicitly because he did not want to openly utter Israel’s disgrace.][94]

Rabbi Yudan [said] in the name of Rabbi Yassa: There is no generation which does not suffer [at least] an ounce [of retribution] from the sin of the [golden] calf.

“It was when he approached the camp that he saw the calf and the dancing.”[95] Rabbi Chilkiyah [said] in the name of Rabbi Acha: From here [we learn] that a person one must not judge by supposition. [Although Moshe Rabbeinu recognized the sound coming from the camp as idol worship, he did not accept this conclusion as definite until he came to the camp and saw exactly what the Jews were doing.][96]

Moshe applied an a fortiori argument [here]: Just as it is stated concerning the Passover sacrifice which is a single Mitzvah, “Any uncircumcised [male] shall not partake of it,”[97] how much more so the entire Torah which includes all the Mitzvoth [may not be given to the uncircumcised, i.e., idolaters].[98]

“Anger overcame Moses, and he cast the tablets from his hands and broke them at the bottom of the mountain.”[99] Rabbi Yishmael learned: The Holy One, Blessed be He, told him to break them [as seen from the verse], “I will write on the [second set of] tablets the words that were on the first tablets which you broke.”[100] [The words “which you broke” are superfluous because it was obvious that the reason for producing a second set of tablets was because the first ones were broken. This extra phrase therefore hints that] He told him, “You did well to break them.”[101]

Rabbi Sh’muel bar Nachman [said] in the name of Rabbi Yonathan: The length of the tablets was six handbreadths, and their width was three. Moshe took hold of two handbreadths, the Holy One, Blessed be He, took hold of two handbreadths, and [there remained] two handbreadths of space in the middle. When Israel performed that act [of celebrating the golden calf], the Holy One, Blessed be He, sought to snatch them from Moshe’s hand, but Moshe’s hand was stronger, and he snatched them from Him. It is for this that Scripture praises him at the end [of the Torah] and states, “For all the overwhelming hand.”[102] [God said, as it were,] “May peace be upon the hand which overwhelmed Mine.”[103]

Rabbi Yochanan [said] in the name of Rabbi Yossa bar Abaye: …The tablets desired to fly off [to their source in Heaven],[104] but Moshe held onto them, as it is written, “I grasped the two tablets [and threw them from my two hands and broke them before your eyes].”[105] [The verse could have stated that Moshe Rabbeinu threw down the tablets and broke them, and it would have been obvious that he must have been holding them before doing so. The words “I grasped” are therefore superfluous and imply that the tablets had to be held to keep them from flying off. Moshe Rabbeinu held the tablets until they were destroyed, as described below, rather than permitting them to fly away to demonstrate to Israel how severe sin is.][106]

It is learned [in a Braitha] in the name of Rabbi Nechemyah: The writing itself flew off.

Rabbi Ezra in the name of Rabbi Yehudah of the academy of Rabbi Simon [said]: The tablets had a volume of forty Se’ah,[107] but the writing bore them. [Although Moshe Rabbeinu held them, he did not need to lift them because they had no weight.] Once the writing flew away, they weighed down on Moshe’s hands, fell, and were broken.

 

Sh’kalim 6:2 (26A)

It is learned: Rabbi Yehudah said: In this world grain matures in six months and trees produce [fruit] in twelve months, but in the future to come, grain will mature in one month and trees will produce [fruit] in two months. What is the Scriptural source for this? “It shall yield bi-monthly.”[108]

Rabbi Yossi said: In this world grain matures in six months and trees produce [fruit] in twelve months, but in the future to come, grain will mature in fifteen days and trees will produce [fruit] in one month. Thus, we find that grain matured in the time of Joel after fifteen days, and they presented the Omer from it. What is the Scriptural source for this? “Children of Zion, be happy and rejoice in Hashem, your G-d, for He has given you rain charitably; rain falls for you, early and late, on the first [of Nissan].”[109] [A measure of barley, called the Omer, was offered in the Temple on the second day of Passover — the sixteenth of Nissan. The rainy season in the Land of Israel includes early rains in the Fall and late rains in the Spring. During the time of Joel, a drought occurred during which rain did not fall until the first of Nissan, allowing only fifteen days for the barley crop to ripen.[110]]

And how does Rabbi Yossi understand [the verse], “It shall yield bi-monthly?”[111] Each month fruit will ripen. [Although the trees will only produce fruit every two months, their production will be staggered so that some ripe fruit will be available each month.]

 

B’rachoth 1:1 (4B)

Rabbi Chiya the Great and Rabbi Shimon ben Chalafta were walking in the valley of Arbel at daybreak. They saw the light of dawn break forth, whereupon Rabbi Chiya said to Rabbi Shimon ben Chalafta, “I swear, master, that so is the redemption of Israel: It commences little by little, and as it continues, it gradually increases.” What verse shows this? “When I sit in darkness, God is my light.”[112] Thus, in the beginning of the Purim story it states that “Mordecai sat in the gate of the king,”[113] then later on, “Haman took the clothing and the horse and dressed Mordecai and rode him through the streets of the city,”[114] then still further on, “Mordecai returned to the gate of the king and Haman forced himself to his home, mourning and with his head bowed,”[115] then later on, “Mordecai departed from before the king in royal garments,”[116] and yet still further, “The Jews had light and joy, gladness and honor.”[117]

 

Sh’kalim 6:1 (24B-25A) (Compare B.T. Horayoth 11B; B.T. Kerithoth 5B; VaYikra Rabbah 10:8; J.T. Sotah 8:3)

Rabbi Yehudah bar Ilai learned: The anointing oil which Moshe made in the desert was the subject of miracles from start to finish. To begin with, it contained only twelve Log, as it says [when listing its ingredients], “and a Hin of olive oil.”[118] [Moshe Rabbeinu boiled the required spices in the olive oil so that it absorbed their fragrance.[119]] Even to smear upon the roots [of the incense] it would not have been enough! How much more so when the [heat of the] fire consumed [part of the oil], the wood [fiber of the incense] absorbed [part of the oil], and the [walls of the] cauldron absorbed [part of the oil]. Yet from this [small quantity of oil] were anointed the Tabernacle and all its vessels, the table and all its vessels, the candelabrum and all its vessels. [Moreover,] from this [same oil] were anointed Aaron the Kohen Gadol and his sons during all seven days of the dedication [of the Tabernacle]. Also, from it were anointed [later] Kohanim Gedolim and kings.

A king at the beginning [of a dynasty] requires anointment, [but] a king who is the son of a king does not require anointment. What is the Scriptural source for this? [With respect to David, Hashem instructed Samuel,] “Arise [and] anoint him, for this is the one.”[120] [The extra words “for this is the one” imply that only] this one requires anointing, but his son does not require anointing. However, a Kohen Gadol who is the son of a Kohen Gadol, even after ten generations, requires anointment.

[Although the anointing oil was used so extensively, nonetheless,] it all remains for the future to come [when the Temple will be rebuilt]. Thus. it is written, “Holy anointing oil shall this be unto Me throughout your generations.”[121]

One does not anoint kings except next to a spring, as it says, “Mount my son, Solomon, upon a mule which belongs]to me, and bring him down to [the spring of] Gihon. Let Zadok the Kohen and Nathan the Prophet anoint him there as king over Israel.”[122] [The manner in which one initiates something influences its outcome. Anointing a king near a spring expresses the hope that just as spring water gushes forth in a long stream, so the king’s reign will endure for a long time.[123]]

They do not anoint a king who is the son of a king except in a case of conflict. Why was Solomon anointed? Because of the conflict with Adonijah [his half-brother, who challenged his right to the succession].[124]

Joash [was anointed] because of Athaliah [his grandmother, who usurped the throne. To consolidate her power, Athaliah attempted to kill out all descendants of the royal house, but Joash’s aunt rescued him. After hiding for six years, Joash was anointed king, and Athaliah and her followers were defeated.[125]]

Jehoahaz [was anointed] because of his brother Jehoiakim, who was older than him by two years.[126] Jehu [was anointed] because of Joram.

Is it not written, “Arise [and] anoint him, for this is the one”[127] — this one [David] requires anointing, but the kings of Israel do not require anointing? [After King Solomon’s death, the nation split into the two kingdoms of Judah and Israel, with Israel being ruled by men who did not descend from King David and, therefore, could not be anointed. One who uses anything devoted to the Temple service for something other than its designated purpose is guilty of violating a Torah prohibition (מְעִילָה). The Talmud therefore questions how the anointing oil could be used to initiate kings such as Jehoahaz who ruled Israel and whose installation did not require it.]

[There is another difficulty. In the case of] Jehoahaz because of his brother Jehoiakim, who was older than him by two years, did not Josiah hide it? [Jehoahaz and Jehoiakim were sons of King Josiah. Since the Talmud stated earlier that King Josiah hid the anointing oil together with the Ark, how could it have been used on his son?[128]] This means to say that he was anointed with balsam oil [to simulate the way in which a legitimate king is anointed and thus confirm his right to the kingship. The anointing oil was not used. The same was true of the other kings who were anointed solely to confirm their right to rule. [129]]

They do not anoint kings except from a horn [which has been hollowed out to hold oil. As with anointing near a spring, the purpose is to start the king’s reign off on a positive note. Just as an animal raises its horns to show dominance, so may the new king enjoy success and honor.[130]] Saul and Jehu were anointed from a jar, [and] their kingship was temporary. David and Solomon were anointed from a horn, [and] their kingship was lasting.

They do not anoint Kohanim to be kings. Rabbi Yuda of Anthundaria said: This is because of the verse, “The staff [of kingship] shall not pass from Judah”[131] [whereas Kohanim descend from Levi]. Rabbi Chiya bar Adda said [that the source of this rule is from the following verse]: “…in order that he [the king] may lengthen the days of his kingship, he and his sons, in the midst of Israel.”[132] What is written [immediately] afterwards? “The Levite Kohanim, all the tribe of Levi, shall not have a portion [of the spoils of war] or inheritance [of land] with Israel.”[133] [Although this verse does not deal with eligibility for kingship, it refers to the Kohanim in exclusory terms. Its juxtaposition to the previous verse implies that Kohanim are excluded from becoming kings.]

 

B’rachoth 2:4 (17A) (Compare B.T. B’rachoth 17B)

            Rabbi Yirmiah said: One hundred twenty elders, and among them eighty prophets, established [the Amidah] prayer.[134] Why did they place [the blessing ending] “the Holy God” (הָאֵ-ל הַקָּדוֹשׁ) next to [the one ending] “bestows knowledge” (חוֹנֵן הַדָּעַת)? To correspond to [the verse], “They shall sanctify the Holy One of Jacob.”[135] What is written afterwards? “Those who are disoriented shall gain knowledge.”[136] [The blessing of] knowledge to repentance? [Because the Prophet Isaiah states that repentance follows understanding:] “[The evil inclination] fattened the heart of this people, weighed down its ears, and plastered over its eyes, lest it see with its eyes and hear with its ears, and its heart will understand, repent, and be healed.”[137] [The blessing of] repentance to forgiveness? [Because forgiveness follows repentance:] “He will return to Hashem, and He will be merciful to him, and to his God, for He is bountiful in forgiveness.”[138] [The blessing of] forgiveness to redemption? [Because the Psalm states,] “He forgives all your sins; He heals all your illnesses. He redeems your life from the pit.”[139]

Let [the Amidah] state first [the blessing] “Healer of the sick” [seeing as the above verse mentions healing before redeeming]. Rabbi Acha explains: Why did they arrange “Redeemer of Israel” (גּוֹאֵל יִשְֹרָאֵל) as the seventh blessing? To teach you that Israel will not be redeemed except in the seventh [year of the Sabbatical cycle, as] Rabbi Yonah said in the name of Rabbi Acha: “A song of ascents: When Hashem returned the captivity of Zion [we were like dreamers]”[140] is the seventh [of the fifteen Songs of Ascent (שִׁיר הַמַּעֲלוֹת) recorded in the Book of Psalms] to teach you that Israel will be not redeemed except in the seventh [year of the Sabbatical cycle.][141]

[Likewise, the Exodus from Egypt occurred after a Sabbatical cycle.][142]

Megillah 1:5 (7A) (B.T. Megillah 6B and 13B)

Rabbi Levi said in the name of Rabbi Shimon ben Lakish: The Holy One, Blessed be He, foresaw that the wicked Haman would weigh out his silver [to pay King Ahasuerus for the right to destroy] Israel. He said, “[All] will be well if the silver of My children precedes the silver of that wicked man.” [If I give the Jews a Mitzvah involving silver, its merit will protect them from Haman’s silver.] Accordingly, we precede [Purim] with the reading of Parashath Sh’kalim.

Rabbi Abahu said in the name of Rabbi Elazar: [It is written in the Book of Esther], “[The Jews established and accepted upon themselves and their descendants and all who become associated with them, and it shall not pass away, to make these two days [of Purim] according to [the way in which they are] recorded and according to their times] in each and every year.”[143] [This last phrase] compares a leap year [in which there are twelve months] to a non-leap year [in which there is an extra month of Adar]. Just as in a non-leap year Adar is next to Nissan, so in a leap year Adar is next to Nissan, [meaning that Purim is celebrated in the second Adar near Nissan].

Rabbi Chelbo explained: [This is done] to place the redemption [of Purim] next to the redemption [of Pesach]. [There is a rule that one should perform a Mitzvah at the earliest opportunity,[144] so one would have expected the rabbis to decree the observance of Purim in the first Adar. Due to the importance of celebrating one redemption next to another one, however, they ordained that Jews observe Purim during the second Adar when it is closer to Pesach.][145]

 

B’rachoth 1:6 (11B) (Compare Mechilta, Parashath Bo 16)

Ben Zoma said: In the future to come, Israel will not mention the exodus from Egypt. What is the Scriptural source for this? “Therefore, behold, days are coming, declares Hashem, when it will no longer be said [when one utters an oath], ‘As Hashem lives, who brought up the Children of Israel from the Land of Egypt,’ but rather, ‘As Hashem lives, who brought up the Children of Israel from the Land of the North [and from all the lands where He expelled them, and He returned them to their land which He gave to their ancestors].”[146]

[The other rabbis] said to him: [These verses do not mean] that [the Mitzvah of mentioning] the exodus from Egypt will be uprooted but rather that [the redemption from] Egypt shall be ancillary to [the redemption from the other] kingdoms — [i.e., the redemption from the other] kingdoms will be primary, and [the redemption from] Egypt will be secondary.

Along similar lines [the Torah] states, “Your name shall no longer be called Jacob, but rather Israel shall be your name.”[147] [The rabbis] said [that this means] not that the name Jacob was uprooted but that Jacob became ancillary to Israel — Israel is primary, and Jacob is secondary.

Likewise, it says, “Don’t recall the first ones” refers to the Egyptians, “and do not contemplate [the] ancient ones” refers to the [other] kingdoms [which oppressed the Jews]. “Behold I will make a new [miracle]. Now it shall sprout forth.”[148] This refers to [the future conflict with] Gog. [The Book of Ezekiel 38:2, et. seq. foretells an epic battle which will pit Gog and his people against Mashiach and Israel.[149] The earlier redemptions will not be forgotten but will pale in comparison to the final one.]

[The sages] formulated a comparison [for this]. To what may the matter be likened? To an individual who was walking on the road who met up with a wolf. He was saved from it and began to tell [everyone] about the episode with the wolf. Afterwards, he met up with a lion, and he was saved from it. He forgot the incident of the wolf and began recounting the story of the lion. Afterwards, he met up with a serpent and was saved from it. He forgot both the other [incidents] and began telling about the episode with the serpent.

So it is with Israel. The most recent troubles cause the first ones to be forgotten.

 

Ta’anith 1:1 (3A-B) (Compare B.T. Megillah 29A; Shemoth Rabbah 1:28)

As a result of five things Israel was redeemed from Egypt: (a) Because the end [of the exile decreed by Hashem had arrived]; (b) Because of the pain [they had endured]; (c) Because of their outraged cry [to Hashem]; (d) Because of the merit of the forefathers; (e) Because of repentance.

Because the end [of the exile decreed by Hashem had arrived], as it is written, “It was after many days that the king of Egypt died, and the Children of Israel groaned from the servitude and cried out.”[150] [The verse would have the same meaning if it said, “It was after the king of Egypt died.” The addition of “after many days” hints that the time of the redemption had come.]

Because of the pain [they had endured, as the next verse states,], “And God heard their yelping,”[151] [like one who yelps in pain].

Because of their outraged cry [to Hashem, as one who complains that his contractual rights have been violated, as the verse continues,] “and God remembered His covenant.”[152]

Because of merit of the forefathers, [as the text continues, “with Abraham, with Isaac, and with Jacob], and God saw the Children of Israel,”[153] [meaning that He recognized their relationship to their forefathers].

            Because of repentance, [as the verse continues], “and God knew”[154] [that they had repented, for only God can know what is in a person’s heart].

[Likewise, the future redemption will result from five things.] “When it is painful for you” — because of pain.[155] “And all these things shall befall you in the end of days”[156] — because the end [of the exile decreed by Hashem will have arrived]. “And you will return to Hashem, your God”[157] — because of repentance. “For a merciful God is Hashem, your God,”[158] — because of mercy. [This parallels the outraged cry mentioned above. Although the claim that Hashem has violated His covenant will not be justified because the Jews sinned, in His mercy, Hashem will acknowledge their complaint.] “He shall not desert you, nor destroy you, nor forget the covenant with your forefathers”[159] — because of merit of the forefathers.[160]

…Rabbi Shimon ben Yochai learned [in a B’raitha]: In every place where Israel was exiled, the Divine Presence was exiled with them.

They were exiled to Egypt, and the Divine Presence was exiled with them. What is the Scriptural source for this? “Was I not exiled to your father’s house when they were in Egypt, to Pharaoh’s house?”[161]

They were exiled to Babylonia, and the Divine Presence was exiled with them. What is the Scriptural source for this? “For your sake I was sent to Babylonia.”[162]

They were exiled to Medea, and the Divine Presence was exiled with them. What is the Scriptural source for this? “I placed My throne in Elam,”[163] and Elam is none other than Medea, as you would [conclude from the verse], “And I am in Susa, the capital which is in the province of Elam.”[164] [Since Susa, or Shushan, was the capital of the consolidated Persian/Medean Empire, Elam must also refer to Medea.]

They were exiled to Greece, and the Divine Presence was exiled with them. [Unlike Egypt, Babylonia, and Medea, the Jews did not travel to Greece. Instead, the Greeks conquered the Land of Israel. Nevertheless, since they tried to wipe out the Jewish religion and replace it with Hellenism, this, too, was considered an exile.] What is the Scriptural source for this? “I mustered your sons, Zion, against your sons, Greece… And Hashem appeared upon them.”[165]

They were exiled to Rome, and the Divine Presence was exiled with them. What is the Scriptural source for this? “To Me [the prophet or angel] calls from Seir [which was the home of Esau, the forefather of Rome]: Guardian [of Israel], what will become of this night?”[166]

[The Gemara elaborates:]

Israel said to Isaiah, “Our master, Isaiah, what will emerge for us from the midst of this night [of exile]?”

“Wait for me while I inquire,” he replied. After he inquired, he returned to them.

“What will become of this night?” they repeated, meaning, “What did the Guardian of the Universe proclaim?”

He told them, “The Guardian declared, ‘Morning comes and also night.’”[167]

They responded, “And also night?” [Does this mean that after the Roman exile there will be yet another exile!?!][168]

“It is not as you suppose. Rather, [there will be] morning for the righteous and night for the wicked — morning for Israel and night for the heathens.”[169]

“When [will this occur]?”

“Whenever you want it, He wants it!”

… “[If so, then] what prevents it, [seeing as we want it]?”

“Repentance. Repent, and [Mashiach] will come.”

Rabbi Acha [stated] in the name of Rabbi Tanchum, son of Rabbi Chiya: If Israel would repent [for just] one day, the son of David would come immediately. What is the Scriptural source for this? “Today if you heed His voice.”[170]

Rabbi Levi said: If Israel would observe a single Sabbath properly, the son of David would come immediately. What is the Scriptural source for this? “Moses said, ‘Eat [the Manna] today for today is a Sabbath for Hashem…”[171] [The emphasis on “today” hints that completely proper observance of the Sabbath by the entire nation need occur for just] one day.[172] [Scripture] further states, “When you relax and rest [on the Sabbath], you will be saved.”[173]

 

B’rachoth 5:3 (49A) (compare B.T. B’rachoth 33B-34A)

[There was a custom in ancient times whereby a translator would translate each verse of the Torah after it was read in the synagogue. Such translations often included a brief explanation of the verse.[174]] Rabbi Yossi of the academy of Rabbi ’Bon said: Those who explain the attributes of the Holy One, Blessed be He, as mercy do not act properly. Those who interpret such verses as “And now, go, I will send you to Pharaoh, and you shall take out My people, the Children of Israel, from Egypt”[175] to mean, “Just as I am merciful in Heaven, so you be merciful on earth. ‘A female ox or ewe, it and its offspring you shall not slaughter together on the same day’[176]” do not act properly, for they explain the attributes of the Holy One, Blessed be He as mercy. [Attempting to explain God’s taking the Jews out of Egypt or the commandment not to slaughter a mother animal and its offspring on the same day as flowing from a character trait of mercy is wrong because God has no character traits and the reasons for His actions are unknown.]

 

B’rachoth 9:1 (63A-B) (Compare Devarim Rabbah 2:29; Midrash Tehillim 4:3)

Rabbi Yudan, in the name of Rabbi Yitzchak, made four statements regarding the [concept that God is always close to those who call him]:

One of flesh and blood has a patron. [In ancient Rome, members of the lower class, called plebeians, used to form a relationship with members of the aristocracy, called patricians or patrons, who would exercise their influence for them, usually for a fee.] If they say to [a plebeian], “A member of your household has been arrested,” he responds, “I can exercise influence for him.” If they say to him, “A member of your household is going to judgment,” he responds, “I can exercise influence for him.” If they say to him, “Look, he’s going to be hanged,” where is he, and where is his patron? However, the Holy One, Blessed be He, saved Moshe from Pharaoh’s sword [when Pharaoh tried to execute Moshe for killing an Egyptian who had attacked a Jew[177]]. Thus, it is written, “For the God of my father is my help, and He saved me from the sword of Pharaoh.”[178]

Rabbi Yannai said: It is written, “And Moses fled from before Pharaoh.”[179] Is it possible for flesh and blood to flee from the government? [The Torah could simply have written “and Moses fled,” or that he “fled from Egypt.” The expression “from before Pharaoh” (מִפְּנֵי פַרְעֹה) implies that he was actually standing in front of Pharaoh when he fled. As a powerful king, Pharaoh must have had soldiers and guards in his presence who could have easily prevented any escape. Hence, the verse cannot literally mean that Moshe Rabbeinu simply ran away.[180]] Rather, at the time when Pharaoh arrested Moshe, he condemned him to have his head stricken off, but the sword fell blunt upon Moses’s neck and broke. Thus, it is written, “Your neck is like a tower of ivory.”[181] This refers to the neck of Moshe.

A rabbi[182] said in the name of Rabbi Evyathar: Not only that, but the sword bounced from off the neck of Moshe onto the neck of his executioner and killed him. Thus, it is written, “For the God of my father is my help and He saved me from the sword of Pharaoh,”[183] meaning, He saved me, but the executioner was killed. In support of this, Rabbi Berachyah applied to Moshe the verse, “The wicked one is an expiation for the righteous one.”[184] Rabbi Avon applied to Moshe the verse, “A righteous person is rescued from trouble, and a wicked one comes in his stead.”[185]

Bar Kappara taught: An angel descended and appeared to them in the image of Moshe. They arrested the angel while Moshe fled.

Rabbi Yehoshua ben Levi said: At the time when Moshe fled from before Pharaoh, some of Pharaoh’s subjects became mutes, some of them deaf, and some of them blind. He asked the mutes, “Where is Moshe,” but they did not speak. He asked the deaf, but they did not hear. He asked the blind, but they did not see. This is the meaning of what the Holy One, Blessed be He, said to Moshe, “Who put a mouth for man, or who makes mute, or deaf, or able-bodied, or blind? Is it not I, Hashem?”[186] [This was the response to Moshe Rabbeinu’s complaint that he was incapable of appearing before Pharaoh because he had difficulty speaking.] In that situation I stood by you. Shall I not stand by you here also? Thus, it is written, “For who is a great nation which has a god close to it as Hashem our God [is to us] whenever we call to Him?”[187]

Rabbi Yudan, in the name of Rabbi Yitzchak, made another statement: One of flesh and blood has a patron. If they say to [that plebeian], “A member of your household has been arrested,” he responds, “I can exercise influence for him.” If they say to him, “Look, he is going to judgment,” he responds, “I can exercise influence for him.” If they say to him, “Look, he has been thrown into water [to drown],” where is he, and where is his patron? However, the Holy One, Blessed be He, saved Jonah from the innards of the fish, as it says, “Hashem spoke to the fish, and it spit out Jonah onto dry land.”[188]

Rabbi Yudan, in the name of Rabbi Yitzchak, made another statement: One of flesh and blood has a patron. If they say to [that plebeian], “A member of your household has been arrested,” he responds, “I can exercise influence for him.” If they say to him, “Look, he is going to judgment,” he responds, “I can exercise influence for him.” If they say to him, “Look, he has been thrown into fire,” where is he and where is his patron? However, for the Holy One, Blessed be He, it is not so. He saved Hananiah, Mishael and Azariah from the fiery furnace. Thus, it is written, “Nebuchadnezzar raised his voice and said, ‘Blessed is the God of Shadrach, Meshach and Abed Nego, Who sent His angel and saved His servants who trusted Him.”[189]

Rabbi Yudan, in the name of Rabbi Yitzchak, made another statement: One of flesh and blood has a patron, [repeating the above sequence] until they say to him, “Look, he has been thrown to wild animals.” However, the Holy One, Blessed be He, saved Daniel from the den of lions. Thus, it is written, “My God sent His angel and closed the mouth of the lions, and they did not attack me.”[190]

Rabbi Yudan said on his own authority: One of flesh and blood has a patron. When a time of trouble arrives, he does not suddenly barge in upon him. Rather, he comes and stands at the doorway of his patron and calls to his servant or to a member of his household who then tells the patron, “Such and such a man is standing at the entrance to your courtyard.” Perhaps he invites him in, perhaps he leaves him there. However, it is not so with the Holy One, Blessed be He. If trouble befalls a person, let him not cry out to [the angel] Michael nor to [the angel] Gabriel. Rather, let him cry out to Me and I will answer him immediately. Thus, it is written, “Any who call in the name of Hashem shall be rescued.”[191]

Rabbi Pinchas said: An incident took place when Rav entered a town after visiting the hot springs of Tiberias. Romans met him and said to him, “Whose are you? [Who is your patron?]”

He answered, “Suphinus,” so they left him alone.

That evening the same Romans met Suphinus and said to him, “How long shall you intervene for these Jews?”

He said, “Why do you ask?”

They responded, “We encountered one whom [we overheard others] call a Jew.[192] We asked him, ‘Whose are you?’ and he responded, ‘Suphinus.’”

“And what did you do for him?”

“It is enough that we let him alone.”[193]

“You behaved properly.”

If one who depends on flesh and blood is saved, shall it not be even more so for one who depends on the Holy One, Blessed be He? Thus, it is written, “Any who call in the name of Hashem shall be rescued.”[194]

Rabbi Alexandri said: An incident occurred with a certain judge whose name was Alexander who was trying the case of a certain robber.

The judge said, “What is your name?”

“Alexander.”

He said, “Alexander, turn to Alexandria,” [meaning, ‘I will permit you to flee to Alexandria.’[195]]

If one whose name is the same as flesh and blood is saved, shall it not be even more so for one whose name is the same as the Holy One, Blessed be He? Thus, it is written, “Any who call in the name of Hashem shall be rescued.”[196] [This phrase (אֲשֶׁר יִקְרָא בְּשֵׁם ה’) can also be read, “Any who are called (יִקָרֵא) by the name of Hashem shall be rescued.” The Midrash says that the word Israel (ישראל) can be read “upright ones of God” (ישרי א-ל). Thus, every Jew (ישראל) bears God’s Name.[197]]

Rabbi Pinchas recited two expositions, one in the name of Rabbi Z’eira and one in the name of Rabbi Tanchum bar Chanilai.

Rabbi Pinchas, in the name of Rabbi Z’eira, said: One of flesh and blood has a patron. If [the plebeian] troubles him too much, [the patron] says, “I shall ignore so and so who bothers me.” However, it is not so with the Holy One, Blessed be He. Rather, as much as you trouble Him, he accepts you. Thus, it is written, “Cast upon Hashem your burden and He shall sustain you.”[198]

Rabbi Pinchas, in the name of Rabbi Tanchum bar Chanilai, said: One of flesh and blood has a patron. If enemies come and seize him at the entrance of his patron’s courtyard, by the time he cries out and by the time his patron emerges, a sword has crossed his neck and killed him. However, the Holy One, Blessed be He, saved Jehoshaphat from the sword of Aram as it is written, “And Jehoshaphat cried out, and Hashem helped him, and God turned them from him.”[199] This teaches that the only thing lacking was cutting off his head, but God turned them away from him. [The verse could have simply said “and God turned them away.” The additional phrase “from him” (מִמֶּנּוּ) implies that the enemies were already upon Jehoshaphat and at the point of decapitating him.]

Rabbi Z’eira, the son of Rabbi Abahu, said that Rabbi Abahu said in the name of Rabbi Elazar: “Happy is one for whom the God of Jacob is his aid, whose hope is upon Hashem his God.”[200] What is written afterwards? “He makes the heaven and earth, the sea and all that are in them; the Guardian of truth forever.”[201] What does one thing have to do with the other? Rather, a flesh and blood king has a patron [beneath him] who controls one province but does not control another province. Even if you say that the supreme Emperor of Rome[202] controls the dry land, does he then control the sea? But the Holy One, Blessed be He, controls both the sea and the dry land. He saves at sea from the water and upon the dry land from fire. He saved Moshe from the sword of Pharaoh, Jonah from the innards of the fish, Hananiah, Mishael and Azariah from the fiery furnace, and Daniel from the pit of lions. Thus, it is written, “He makes the heaven and earth, the sea and all that are in them; the Guardian of truth forever.”[203]

Rabbi Tanchuma said: There was an incident involving a ship that belonged to heathens which set out to sea. A Jewish child was in the ship. A fierce storm engaged them at sea. Each one of the heathens stood, took his idol in his hands, and cried out, but it did not avail them at all. When they saw that nothing helped, they said to that Jew, “Arise, my son! Call to your God, for we have heard that He answers you when you cry out to Him and that He is mighty.” Immediately, the child stood and called with all his heart. The Holy One, Blessed be He, accepted his prayer, and the sea became silent.

When they reached dry land, each one descended to purchase his needs. They said to that child, “Don’t you want to buy something for yourself?”

He responded, “What do you want from this poor wanderer?” [As a stranger in this foreign land, I would not know where to go or what to buy?]

They said to him, “Are you a poor wanderer? They are indeed poor wanderers who are here but whose idols are in Babylonia, or who are here and whose idols are in Rome, or who are here, and their idols are with them yet do not help them at all! But as for you, wherever you go, your God is with you.”

Thus, it is written, “For who is a great nation which has a god close to it as Hashem our God [is to us] whenever we call to Him?”[204]

Rabbi Shimon ben Lakish said: One of flesh and blood who has a relative, if that relative is wealthy, he acknowledges him, but if he is poor, he denies him. However, with the Holy One, Blessed be He, it is not so. Rather, even if Israel reaches the lowest degree, He calls them “My brothers and My friends.” What is the Scriptural source for this? “For the sake of my brothers and friends I shall speak peace for you.”[205] [Although the speaker in the verse appears to be King David,[206] since he spoke through a spirit of prophecy, it is as though God Himself made this statement.[207] This shows the remarkable love God has for the Jewish people. Although Jews refer to Him as “our Father and our King,” He calls them brothers and friends to show how dear they are to Him.]

Rabbi Avon, Rabbi Acha, and Rabbi Shimon ben Lakish said: One of flesh and blood who has a relative, if that relative is a philosopher [someone wise and knowledgeable], he will say, “So and so is related to us.” But the Holy One, Blessed be He, calls all Israel “relatives.” Thus, it is written, “He uplifts the glory of His people, [He is] the praise of all His pious ones, the Children of Israel, His close people; Hallelujah!”[208] [The term “His close people” (עַם קְרֹבוֹ) implies “His relatives” because the word for “close” in Hebrew (קָרוֹב) also means “relative.”]

 

Nedarim 3:9 (12B-13A) (Compare B.T. Nedarim 31B-32A; Shemoth Rabbah 5:8)

Mishnah: Rabbi Yishmael says: Great is circumcision, for thirteen covenants were formed concerning it. [The Torah called circumcision a covenant thirteen times when the Mitzvah was given to Abraham.[209]] Rabbi Yossi HaGalili says: Great is circumcision, for it overrides the Sabbath [which is] stricter [than many other Mitzvoth]. [One may not create a cut or wound which bleeds on Shabbath except in life-threatening emergencies. Nevertheless, if the eighth day after the birth of a baby boy falls on Shabbath, the circumcision is performed.] Rabbi Yehoshua ben Karcha says: Great is circumcision, for Moshe the Righteous was not granted leeway concerning it even for a short time. [As the Gemara will explain, Moshe Rabbeinu was punished when he briefly delayed circumcising his son.] Rabbi Nechemyah says: Great is circumcision, for it overrides [the prohibition against removing signs of] afflictions. [In ancient times, people who spoke Lashon Hara were afflicted by a malady called Tzara’ath (צָרָעַת) which was often accompanied by a bright white sore on the skin. The Torah forbids removing such sores but makes an exception when one removes a baby’s foreskin.] Rebbi says: Great is circumcision, for [despite] all the Mitzvoth Abraham performed, he was not called “whole” until he was circumcised, as it states [when Abraham was given this commandment], “Go before Me and be whole.”[210] [There is] another statement [concerning this topic]: Great is circumcision, because but for it the Holy One, Blessed be He, would not have created His world, as it states, “Thus said Hashem: ‘Were it not for My covenant day and night, I would not maintain the laws of Heaven and Earth.’”[211] [There is also] another statement [concerning this topic]: Great is circumcision, for it counts the same as all the Mitzvoth of the Torah [together], as it states, “[Moses took the blood and threw [it] on the people and said,] ‘Behold blood of the covenant which Hashem formed with you concerning all these matters.’”[212] [The context here is that Moshe Rabbeinu took sacrificial blood and sprinkled it on the nation. The Torah calls “all these matters,” i.e., all of the Mitzvoth, a “covenant” in this verse and also calls circumcision a “covenant,” suggesting that the two are equivalent to one another.][213]

Gemara: …In the Torah, the Prophets, and the Writings we find that the Sabbath counts the same as all the Mitzvoth in the Torah. In the Torah, for it is written, “[Hashem said to Moses,] ‘Until when will you refuse to keep My commandments and laws?’”[214] And it is written [immediately afterwards], “Observe that Hashem gave you the Sabbath.”[215] In the Prophets, for it is written, “The House of Israel rebelled against Me in the desert. They did not walk in My laws, [and they despised My statutes to do them, which a person does them and lives through them]. My Sabbaths they profaned greatly.”[216] In the Writings, for it is written, “You descended upon Mount Sinai, [and spoke with them from the Heavens, and gave them upright statutes, true teachings, good laws and commandments].”[217] And it is [further] written [immediately afterwards], “Your holy Sabbath you made known to them.”[218]

Rabbi Elazar, son of Rabbi Abina, said: [The term] “commandments” [in Nehemiah 9:14 quoted above is written] full. [The word “Mitzvoth” usually appears in the Tanach with just one Vav (מִצְוֹת) but here when speaking of the] Sabbath [it has two Vavs (מִצְווֹת) to emphasize that it refers to all the Torah’s Mitzvoth, and thereby] to inform you that [Shabbath] is comparable to all the commandments of the Torah [put together], yet circumcision overrides [Shabbath].

It is analogous to two noblewomen [walking in opposite directions] who met one another, and you do not know [whose rank] is greater. [When] one gives way to her comrade, you know that her comrade is greater than she is. [Hence, we see that circumcision is greater than Shabbath.]

[Nevertheless, committing] idolatry is worse than any of them, [as the Torah states,] “If you err and do not perform all these commandments which Hashem told Moses.”[219] [If most of the nation inadvertently commits a sin involving excision due to a mistaken ruling made by the Sanhedrin, they must sacrifice a bull as a sin-offering.[220] The verse quoted here refers to a case where most of the nation inadvertently commits idolatry for which the Torah prescribes the sacrifice of a bull as a burnt offering plus a billy goat as a sin-offering. These stricter requirements indicate that idolatry is worse than violation of any other Torah commandment.[221]]

Rabbi Yuda bar Pazi said: Desecration of [Hashem’s] Name is worse than any of them, [even idolatry]. Thus, it is written, “[As for] you, House of Israel, so says Hashem, God, ‘[Let] each man serve his idols…but My Holy Name do not profane.”[222]

Because Moshe was lazy [and delayed circumcising his son, Eliezer],[223] the angel sought to kill him. Thus, it is written, “He was [traveling] on the way [and stopped] at an inn where [the angel of] Hashem met him and sought to kill him.”[224]

Rabbi Yossi said: God forbid! Moshe was not lazy about circumcision. Rather, he considered to himself and said: If I circumcise [the baby] and go out [on a journey within three days of doing so], it is dangerous, but if [I circumcise my son] and wait, [it would violate the command of] the Holy One, Blessed be He, who said, “Go, return to Egypt.”[225] [Hashem ordered Moshe Rabbeinu to return to Egypt when Eliezer was eight days old and was supposed to have his circumcision. A circumcision is dangerous to a baby journeying through the desert on the third day after it is performed. Since a journey from Midian to Egypt would take more than three days, Moshe Rabbeinu realized that if he performed the circumcision, he would have had to delay fulfilling God’s command for three days. Instead, he held off circumcising Eliezer and headed for Egypt. Delaying a baby’s circumcision out of concern that it will endanger him is completely permissible and had nothing to do with laziness.] Rather, because he was lazy by virtue of lodging before the circumcision. Thus, it is written, “He was [traveling] on the way [and stopped] at an inn.”[226] [This inn was less than a three-day journey from Egypt. Only a longer journey after circumcision would endanger the baby, so he should have immediately circumcised his son to fulfill the Mitzvah at the earliest possible opportunity. Instead, he first got involved in the lodging arrangements, such as unpacking.[227] Thus, Moshe Rabbeinu’s indiscretion consisted of not performing the circumcision as soon as possible.]

Rabban Shimon ben Gamliel said: God forbid! The angel did not seek to kill Moshe, but the baby.[228] Come and see. Who is called “an honoree,” Moshe or the baby? [חָתָן can mean “groom” or “honoree” (as in חֲתַן תּוֹרָה, which refers to the person who is honored by being called up on Simchath Torah to complete the year’s Torah reading).[229] Zipporah used the phrase חֲתַן דָּמִים after the circumcision. Did she mean “a groom of blood” in reference to her husband or “an honoree of blood,” referring to the circumcised baby? Rabban Shimon ben Gamliel asserts that she referred to the baby and that it was therefore the baby whom the angel threatened.][230]

There are Tannaim who learn that Moshe was called חָתָן, [and] there are Tannaim who learn that the baby was called חָתָן. The one who says Moshe was called חָתָן [understands Zipporah’s words as meaning] “a groom [i.e., my husband] from whose hands blood is sought.” The one who says the baby is called חָתָן [understands Zipporah’s words as meaning that as] “an honoree of the blood [of circumcision], you will survive for me,” [consistent with the view of Rabban Shimon ben Gamliel that it was the baby whose life was threatened].

“Zipporah took a [sharpened] stone and cut the foreskin of her son and touched it to his feet.”[231] Rabbi Yudah, Rabbi Nechemyah, and the rabbis [each have a different interpretation of this verse]. One says [she touched it] to the feet of Moshe. Another says [she touched it] to the feet of the angel, and [yet] another says [she touched it] to the feet of the baby.

The one who says [she touched it] to the feet of Moshe [interprets her action as indicating], “Here is your obligatory cutting [which has now been satisfied].”

The one who says [she touched it] to the feet of the angel [interprets her action as indicating], “Here, your mission is completed.” [You were only sent to punish Moshe Rabbeinu for failing to perform the circumcision promptly. Now that is has been done, your mission is over.]

The one who says [she touched it] to the feet of the baby [interprets this to mean that] she touched [the stone] to the body of the baby. [Scripture refers to touching the baby’s feet as a polite reference to the place where the circumcision is done.][232]

 

Kilayim 9:3 (42B) (Compare B.T. Kethuboth 111A; Breishith Rabbah 96:5)

It is written, “The time for Israel to die drew close, and he called to his son Joseph, and said to him, ‘If I have found favor in your eyes, place your hand beneath my thigh, and do for me kindness and truth: Do not bury me in Egypt. When I lie with my fathers, carry me from Egypt and bury me in their gravesite [in the Land of Israel].’”[233]

Jacob wherever he might be, what does he lose? [Why did he care so much about where he would be buried?]

Rabbi ’Lazar said: Hidden matters. Rabbi Chanina said: Hidden matters. Rabbi Yehoshua ben Levi said: Hidden matters.

What are hidden matters? Rabbi Shimon ben Lakish said: “I shall walk before Hashem in the land of the living.”[234] Isn’t it true that there are no lands of the living except Tyre and its vicinity and Caesarea and its vicinity, for goods are cheap there and goods are plentiful there? [Surely the Psalm does not refer to the “good life” available in these places. What, then, is meant by the “land of the living?”] Rabbi Shimon ben Lakish in the name of Bar Kappara explains: A land whose dead will be resurrected first in the days of Mashiach. What is the Scriptural source for this? “Thus said God, Hashem, who created the Heavens and extended them, who laid out the Earth and that which grows from it, He who gives a soul to the people upon it and a spirit to those who walk on it.”[235] [The term “the Earth” (הָאָרֶץ) refers to the Land of Israel, so the verse indicates that those buried there will benefit first when Hashem infuses souls into the deceased to resurrect them.[236]]

But if so, have our masters in the Diaspora lost out? [Will the righteous scholars buried outside the Land of Israel not merit to be among the first to be resurrected?] Rabbi Simai said: The Holy One, Blessed be He, drills the land for them, and they roll through it like waterskins. Once they reach the Land of Israel, their souls return to them. What is the Scriptural source for this? “Therefore, prophesy and say unto them, ‘Thus says Hashem, God: Behold I shall open your graves and raise you from your graves, my people, and I shall bring you to the Land of Israel…I shall place My spirit in you, and you shall live, and I shall guide you upon your land, and you shall know that I am Hashem — I have spoken, and I have performed, says Hashem.’”[237] [The sequence of the verses suggests that God will raise the dead from their graves, bring them to the Land of Israel and afterwards revive them by placing His spirit in them.]

 

Rosh Hashanah 1:1 (1B) (Compare Mechilta, Parashath BaChodesh 1)

[In ancient times Jews, used the year of a king’s reign to date documents. Regardless of when a king ascended the throne, the year of his reign was calculated from the first day of Nissan. For example, if a king began his rule during Kislev, the second year of his reign would be counted as beginning a few months later on the first of Nissan and each successive year of his reign would also be deemed to commence on the first of Nissan. Although several sages hold that the Torah requires years to be counted this way, Sh’muel disagreed and held that the sages had the discretion to decide how to calculate dates depending on the circumstances in which Jews found themselves.]

Sh’muel quoted a Braitha and argued [against the view of the other sages. The Torah states]: “In the third month after the departure of the Children of Israel from Egypt.”[238] From here [we see] that they count months from the departure from Egypt. [From this,] I only know about months. From where [do I know that this also applies to] years? “Hashem spoke to Moses in the Sinai Desert in the second year [after their departure from the Land of Egypt].”[239] [From this,] I only know about that [specific] time [period immediately after the Jews left Egypt]. From where [do I know that this also applies] after that time? “[Aaron the Kohen ascended the terraced mountain according to the word of Hashem and died there] in the fortieth after the departure of the Children of Israel from the Land of Egypt.”[240] [From this,] I [still] only know [that this method of counting applied] temporarily [while the Jews were in the Sinai Desert]. From where [do I know that this also applies] for [all] generations? “It was four hundred eighty years after the departure of the Children of Israel from the Land of Egypt, in the fourth year in the month of Splendor — which was the second month — of Solomon’s reign over Israel that he built the House for Hashem.”[241]

After the Temple was built, they commenced counting from [the year in which] it was built. “It was at the end of twenty years after Solomon built the two houses — [the House of Hashem and the house of the king].”[242]

Once they no longer merited counting from [the year of] its building, they began counting from [the year of] its destruction. “In the twenty-fifth year of our exile on the first day of the year on the tenth of the month, [fourteen years after the city was demolished].”[243]

Once they no longer merited counting according to their own [historical events], they began counting according to [the years of Gentile] kings, [as in] “It was in the second year of [King] Darius,”[244] [and,] “It was in the third year of Cyrus, king of Persia.”[245]

[Had there been a Torah requirement to count from the beginning of a Jewish king’s reign, Scripture would not have recorded these events this way. Rather, as Sh’muel states, it was up to the rabbis of the time to decide how years should be chronicled.]

[Scripture] further states, “[Solomon] began to build in the second month on the second [day] in the fourth year of his reign.”[246] It compares the fourth year of his reign to the second [in the series of the] months. Just as the second of the months is not counted except from Nissan [according to the Torah], so the second [month] of the fourth year of his reign is not counted except from Nissan. [As stated above, after a king ascends the throne, each successive year of his reign is deemed as commencing from the first of Nissan.]

 

Sukkah 4:3 (19A)

Chananyah, the nephew of Rabbi Yehoshua, [expounded]: “I am Hashem, your God, who took you out from the Land of Egypt.”[247] [The phrase “Who took you out” (הוֹצֵאתִיךָ)] is written [in the Torah without a Yud (הוֹצֵאתִךָ) to convey the meaning] “Who was taken out with you.”[248]

Rabbi Berachyah quoted Rabbi Yirmiah, who said in the name of Rabbi Chiya bar ’Ba [that] Levi bar Sissi expounded in Nehardea: “They saw the God of Israel, and beneath His Throne of Glory was a likeness of sapphire brickwork, which had a clarity like the essence of the heavens.”[249] This is [how the Throne of Glory appeared] before they were redeemed, but after they were redeemed, wherever it is usual to place a brick, there it was placed. [The brick-like appearance was removed because a brick beneath the Throne of Glory is out of place.]

[The verse is self-contradictory. At first, it refers to the sapphire as looking like brickwork, with a dull appearance. Afterwards, it states that the sapphire was as clear as the heavens.]

[The Jewish slaves made bricks to build the Egyptian cities.[250] In sympathy with His people, Hashem made the sapphire appear dull like brickwork. After the redemption, He made it as clear and bright as the sky.[251]]

Rabbi Berachyah said: “[brick]work” (מַעֲשֵׂה לִבְנַת) is not written here, but “like [brick]work” (כְּמַעֲשֵׂה לִבְנַת), [meaning to include the brick] and all of the tools [used to make it], [the brick] and all of its accessories. [In addition to the bricklike memorial to the Egyptian enslavement, there was something beneath the Throne of Glory reminiscent of the tools used to make the bricks and whatever was typically used with the bricks, such as mortar.][252]

Rabbi Maisha said: In reference to Babylonia it is written, “Above the layer [of Heaven] which is above the heads [of the angels] there is like an appearance of sapphire stone [in the] image of a throne,”[253] but in reference to Egypt it is written, “a likeness of sapphire brickwork.”[254] [This distinction between sapphire stone and sapphire brickwork] is to teach you that just as stone is harder than brick, so the enslavement in Babylonia was harder than the enslavement in Egypt.

Bar Kappara learned [in a Braitha]: Before Israel was redeemed from Egypt, [the brickwork] was inscribed in Heaven. After they were redeemed, it no longer appeared in Heaven. What is the Scriptural source for this? [The phrase] “clarity like the essence of the heavens”[255] [implies] the sky when it is clear from clouds. [As the Talmud stated above, once the Jews were freed, the likeness of brickwork beneath the Throne of Glory was removed so that the spiritual realm beneath it appeared clear like a cloudless sky.]

It is learned [in a Braitha] in the name of Rabbi ’Liezer: An idol passed with Israel through the [Reed] Sea. What is the Scriptural source for this? “from before Your people whom You redeemed for Yourself from Egypt, from [other] nations and their gods.”[256]

Said Rabbi Akiva to him, “God forbid! If you say so, then you make the holy profane! [Rabbi ’Liezer interpreted the term וֵא-לֹהָיו as a profane reference to idols — “their gods” — but it can be read to refer to the holy — “and their God” — as if to say that God saved Himself as well. The nations mentioned at the end of the verse would then denote the Twelve Tribes, who are sometimes referred to as nations.[257]] Why does Scripture stress ‘Your people whom You redeemed for Yourself from Egypt?’ In a manner of speaking, it is as if You redeemed Yourself.” [The phrase “for Yourself” (לְּךָ) is superfluous and should therefore be interpreted to mean “You also redeemed Yourself” because Hashem’s Divine Presence accompanies the Jews in exile.]

 

Sukkah 5:1 (23A)

Rabbi Shimon bar Yochai learned [in a Braitha]: In three places, Israel was warned not to return to the Land of Egypt, as it is said, “For as you have seen Egypt today, you shall not see them ever again.”[258] [Secondly, the Torah forbids Jewish kings from amassing too many horses lest they try to resettle Jews in Egypt, which is the source of the finest horses], “and Hashem said to you [that] you shall not return upon this path ever again.”[259] [Thirdly, Moshe Rabbeinu warned that if the Jews fail to obey the Torah, then,] “Hashem will return you to Egypt in ships in the path which I said to you, ‘You shall not see it ever again.’”[260]

[The Jews] violated all three and fell [to their enemies] as a result of all three.

One time was during the days of Sennacherib, king of Assyria, as it says, “Woe unto those who descend to Egypt for help, [thinking], ‘Our confidence is upon horses;’ and they trust upon chariots, for they are many, and upon horsemen, for they are very strong; and they do not rely upon the Holy One of Israel, and they do not seek Hashem.”[261] What is written afterwards? “Egypt is a man and not divine; and their horses are flesh, not spirit. [If] Hashem inclines His hand, the helper will stumble and the one seeking aid will fall — together all of them will be annihilated.”[262]

Another time was in the days of Yohanan, son of Kareah. “Thus, says Hashem, [commander] of legions, God of Israel, ‘If you determine to come to Egypt, and you come to dwell there, the sword of which you are afraid will reach you there in the Land of Egypt, and the famine of which you worry shall cleave to you there in Egypt, and there shall you die.’”[263]

B’rachoth 2:4 (17A-B) (Compare B.T. Sanhedrin 98B-99A and Eichah Rabbah 1:51)

The rabbis say: The King Mashiach, if he is among the living, his name is David and if he is among the dead, his name is David [meaning that if he is among the dead, King David himself will be resurrected and serve as Mashiach[264]]. Rabbi Tanchuma said: I can cite a Scriptural source for this: “He does kindness for his Mashiach, for David,”[265] [implying that, one way or another, the Mashiach’s name will be David[266]].

Rabbi Joshua ben Levi said: His name is Tzemach [“sprouting forth”]. Rabbi Yudan the son of Rabbi Aibbo said: His name is Menachem [“comforter”]. Rabbi Chanina the son of Rabbi Abahu said: Actually, they are not arguing, for the numerical value of this one is the same as the numerical value of that one. Thus, Tzemach צמח and Menachem מנחם are identical.[267]

And the following supports their view [that Mashiach is named Menachem and Tzemach]: Rabbi Yudan, the son of Rabbi Aibbo, said: There was an incident involving a certain Jew who was plowing when his ox bellowed before him. A passing Arab who heard the sound said to him, “Jew! Jew! Unfasten your ox! Unfasten your plow! Behold, the Temple has been destroyed!” The ox bellowed a second time whereupon the Arab said, “Jew! Jew! Hitch up your ox! Hitch up your plow! Behold, the King Mashiach has been born!”

The Jew said, “What is his name?”

“Menachem.”

“What is his father’s name?”

“Hezekiah.”

“Where is he?”

“In the royal capital of Bethlehem in Judah.”

The Jew sold his ox and plow and became a seller of velvet stuffs for babies. He traveled in and out of various towns until he entered a certain village. There he sold his wares to all the women, but the mother of Menachem did not buy. He heard the voices of the other women calling, “Mother of Menachem, mother of Menachem, come buy for your son!”

She answered, “I would like to choke that enemy of Israel for upon the day he was born, the Temple was destroyed.”[268]

The seller said, “I am certain that just as it was destroyed at its appointed time, it shall be rebuilt at its appointed time.”

She said, “I have no money.”

“What do I care? If you have no means today, I will come later and take payment.”

After many days passed, he again visited that village and said to her, “How is that child doing?”

“After the moment you saw me, a whirlwind came which lifted him and snatched him out of my hands.”

Rabbi ’Bon asked: What do we learn from this Arab? Is it not explicitly set forth in a verse? “And the Lebanon will fall with great force.”[269] [The Temple is called “Lebanon.”[270]] What is written afterwards? “A branch shall issue forth from the trunk of Jesse and a shoot from his roots flourish.”[271] [Jesse was King David’s father, so the implication is that immediately after the Temple would fall, the Mashiach, who descends from David, would flourish.]

 

Ta’anith 2:5 (10B) (Compare Yalkut Shimoni, Parashath Shemoth 14, Paragraph 233)

            [Rain usually occurs in the Land of Israel during the winter months. In ancient times, if rain did not yet fall by the first day of Kislev, the sages decreed three public daytime fasts. If rain still did not fall, the sages decreed three public twenty-four-hour fasts. If rain did not fall even after that, the sages would declare another seven twenty-four-hour fasts during which, among other things, six blessings were added to the Amidah prayer.]

            Mishnah: In the second [blessing added to the Amidah on these special fast days, the reader] says, “He who answered our ancestors at the Reed Sea will answer you and listen to the sound of your pleading today. Blessed are You, God who remembers that which is forgotten.”

Gemara: Our ancestors formed four factions at the sea. One said, “Let us proceed into the sea.” One said, “Let us return to Egypt.” One said, “Let us do battle with them.” One said, “Let us shout out [to God] against them.”

To the one which said, “Let us proceed into the sea,” Moshe Rabbeinu replied, “Stand still and observe the salvation of Hashem.”[272] To the one which said, “Let us return to Egypt,” Moshe Rabbeinu replied, “For as you have seen Egypt today, you shall not continue to see them ever again.”[273] To the one which said, “Let us do battle with them,” Moshe Rabbeinu replied, “Hashem will fight for you.”[274] To the one which said, “Let us shout out [to God] against them,” Moshe Rabbeinu replied, “And you remain silent.”[275]

 

Megillah 1:11 (14B)

Rabbi Yochanan went for three and a half years without going to the House of Study due to [his feelings of] distress [at the passing of his brother-in-law and study partner, Resh Lakish].[276] At the end [of that time], Rabbi Elazar saw in a dream [an announcement]: “Tomorrow Sinai [a reference to Rabbi Yochanan in honor of his great wisdom] will descend and present you with a fresh insight.”

[The following day, Rabbi Yochanan], entered [the House of Study] and declared before them:

From where is it known that the [sacrificial] service was [originally to be performed by] the first-born?[277] From this verse: “For to Me belongs every first-born on the day when I strike every first-born in the Land of Egypt. [I have consecrated unto Myself every first-born in Israel. From man unto animal, they shall be for Me. I am Hashem.]”[278] And it is [also] written, “Upon all the gods of Egypt I shall execute judgment.”[279] [The first verse does not specify in what way the Jewish first-born will be dedicated to Hashem. The second verse states that at the same time Hashem destroyed Egypt’s first-born, He also destroyed their idols, implying that the Jewish first-born would be consecrated to performing the Temple service.][280]

Prior to this [designation, from where do we see that] they were performing [the sacrificial service]? “Rebecca took the desirable garments of Esau, her eldest son which were with her in the house.”[281] What is [the meaning of] “desirable?” [They were special because Esau] used to serve in the High Priesthood.

Rabbi Levi said: “Hashem broke the staff of the wicked.”[282] This refers to the first-born who were first to sacrifice to the [golden] calf. [A staff is symbolic of leadership and therefore refers to the first-born. As the original Kohanim, or clergy, the first-born Jews offered sacrifices to the golden calf even though they should have realized that this was forbidden.][283]

 

Sukkah 3:10 (16A) (J.T. Megillah 1:9 (13A); Compare B.T. Pesachim 117A)

Rav and Sh’muel [had different views regarding the meaning of “Hallelujah”]. One said [that] Hallelujah [is all one word meaning “utmost praise”], whereas the other said [that it should be read as two words] — Hallelu Jah (הַלְלוּ יָ‑הּ) [meaning, “Praise God”].

The one who says [to read it as] Hallelu Jah (הַלְלוּ יָ‑הּ) [requires that it be written] divided [into two separate words], and it may not be erased [because the second word is one of Hashem’s Names].

The one who says [to read it as one word], Hallelujah, [permits it] to be erased, and it may not be divided [into two separate words when written].

I would not [ordinarily] know who expressed this [opinion] and who expressed the other [opinion]. [However,] from that which Rav said — “I heard from my uncle, ‘If a man would give me a Book of Psalms from Rabbi Meir, I would erase every Hallelujah in it, for he did not intend to sanctify them’” — [one may conclude] that it was he who said [that] Hallelujah [is one word].

The words of the [other] rabbis differ [from the views of both Rav and Sh’muel], for Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Book of Psalms was said with ten expressions of praise — with gladness, with orchestration, with melody, with song, with tune, with intelligence, with exclamation, with thanks, with prayer, and with blessing. Choicest above all [ten] of them is Hallelujah because the Name and the praise are included in it. [Rav and Sh’muel disagree about whether Hallelujah is one word or two, but they appear to agree that if it is one word, then it does not include God’s Name. Rabbi Yehoshua ben Levi, however, understands the single word Hallelujah (הַלְלוּיָ‑הּ) as having both meanings — utmost praise and “Praise God”.]

 

Chagigah 2:1 (10A-B) (Compare B.T. Menachoth 29B; Breishith Rabbah 12:10; Pesikta Rabbethai 21)

Rabbi Abahu in the name of Rabbi Yochanan [said]: With two letters two worlds were created — this world and the world to come — one with a Hay (ה) and one with a Yud (י). What is the Scriptural source for this? “Trust in Hashem eternally, for God, Hashem, is the rock of the worlds.”[284] [Although this is the literal translation, the word for “God” (יָ-הּ) in this verse consists of the letters Yud (י) and Hay (ה). In addition, the Gemara understands “rock” (צוּר) as alluding to “fashioned” (יָצָר), so the verse can be read to mean, “Trust in Hashem eternally, for with Yud (י) and Hay (ה) He fashioned the worlds.”]

Yet we do not know which was created with a Hay (ה) and which was created with a Yud (י) except from that which is written, “These are the chronicles of the heavens and the earth when they were created.”[285] [The Gemara breaks apart the phrase “when they were created” (בְּהִבָּרְאָם) to mean] with a Hay (ה) they were created (בְּהֵ”א בְּרָאָם), indicating that this world was created with a Hay (ה), and the world to come was created with a Yud (י). Why is Hay (ה) open at the bottom? It hints to all who come into the world that they will descend to the grave. Why does Hay (ה) have a dot on top? [Hay (ה) has a small dot, or upward curve, at the left end of its top line.] After they go down, they go up. [People are eventually resurrected and rise from their graves.][286] Just as Hay (ה) is open on its side, so an opening is available to all penitents.

Just as Yud (י) is bent, so all who come into the world are bent [in the world to come because each is ashamed before his comrade who is greater than him, as the verse states,] “Every face will turn greenish.”[287]

Once [King] David saw this [phenomenon], he began to praise [Hashem] with these two letters — “Hallelujah! Give praise, servants of Hashem! Give praise to the name of Hashem!”[288] [Hallelujah may be interpreted to mean, “Give praise, Yud (י) and Hay (ה) (הַלְלוּ יָ-הּ).” The verse calls these letters “servants of Hashem” because they were used to fashion this world and the world to come.]

Rabbi Yudan Nesia[289] asked Sh’muel bar Nachman: What [is meant] by that which is written, “Exalt He who rides in the Heavens with His Name Y-a-h (יָ-הּ) and rejoice before Him.”[290]

He replied: There is no place which does not have someone in charge [of handling] its [citizens’] complaints. [Rabbi Sh’muel bar Nachman interpreted the Name בְּיָ-הּ to mean בִּיָיא — outcry or complaint]. And who is in charge of everyone’s complaints? The Holy One, Blessed be He. “With His Name Y-a-h” (בְּיָ-הּ) [which means] “For Y-a-h is His Name.” [Having created everything with the letters of this Name, Hashem has the power to resolve the grievances of every creature.][291]

[Rabbi Yudan Nesia] told him: Rabbi ’Lazar, your master, did not expound thus. Rather, [he compared it] to a king who built a palace in a place [where there used to be] sewers, garbage dumps, and foul smells. [If] someone who comes along and announces, “This palace is in a place [where there used to be] sewers, garbage dumps, and foul smells,” does he not [thereby] offend [the king]? So, one who announces that at first the world was water in water, behold this offends [the Holy One, Blessed be He]. [The Ramban explains that the only thing Hashem created ex nihilo (יֵשׁ מֵאַיִן) was a primordial spiritual substance called hyle (הִיוּלִי), which is His light.[292] That substance is infinite and originally filled all Creation, leaving no room for a physical universe in the same way that one cannot pour additional water into a container which is already full.[293] How Hashem nevertheless managed to create a physical universe from this substance is beyond human understanding. Those who publicize this matter and try to delve into it, in a manner of speaking, insult Hashem.]

[This is comparable to] the orchard of the king. An attic was built over it to gaze upon it but not to touch it. [One may observe the wonders of Creation and marvel at the greatness of God who created it, but one should not try to grasp how He did it. “Exalt He who rides in the Heavens with His Name Y-a-h (יָ-הּ) and rejoice before Him”[294] means that one should praise Hashem who created the universe with the letters Yud (י) and Hay (ה) but must not try to investigate how this was done.]

 

Sotah 1:10 (8A-B) (B.T. Sotah 9B and 13B)

Mishnah: [Just as the wicked are punished measure for measure, so the righteous are rewarded measure for measure.] Joseph merited to bury his father [Jacob in the Land of Israel], and none of his brothers was greater than him [because he was the Egyptian viceroy], as it states, “Joseph ascended to bury his father [and all the servants of Pharaoh ascended with him].”[295] Who do we have who was [honored] more greatly than Joseph for whom none other than Moshe occupied himself [with his burial arrangements]? Moshe merited [to gather] the bones of Joseph [to be transported for burial in the Land of Israel], and there is no one greater in Israel than him [who was the greatest prophet who ever lived], as it states, “Moses took the bones of Joseph with him.”[296] Who do we have who was [honored] more greatly than Moshe for whom none other than the Holy One, Blessed be He, occupied himself [with his burial], as it states, “He buried him in the valley in the Land of Moab opposite Beth Peor”?[297] Not only concerning Moshe did they say so but concerning all the righteous, as is stated, “Your righteousness shall go before you, and the glory of Hashem shall gather you,”[298] [meaning that the Divine Presence attends the burial of the righteous. The difference with Moshe Rabbeinu was that it was Hashem alone who conducted his funeral.][299]

Gemara: …“[Moses took the bones of Joseph] with him.”[300] [The phrase “with him” is superfluous, so] Rabbi Krispa in the name of Rabbi Yochanan [expounded] “with him” means, “You are doing [kindness] with yourself [because in this merit Hashem  Himself will handle your burial].

Rabbi Chama bar Chanina said: This my be analogized to a king who was marrying off his son, and a governor [of one of the king’s provinces] came to [help] carry the bridal litter, but [the king’s servants] would not permit him [to do so because it was beneath the dignity of such a high official]. The king declared, “Allow him [to do so, for] in the future he will marry off his daughter, and I will honor him just as he has honored me.” [It is likely that some Jews objected to Moshe Rabbeinu personally gathering Joseph’s bones, arguing that, as the leader of the nation, it was unseemly for him to do so.[301] The Divine Presence, however, overrode those objections and instructed Moshe Rabbeinu to proceed.]

Thus, it is written, [Hashem promised Jacob], “I shall descend with you to Egypt, and I will go up with you, indeed go up.”[302] Why does the Torah [add the extra phrase] “indeed go up”? [The Holy One, Blessed be He] said, “You I shall bring up and all the rest of the tribal leaders I shall bring up.” This teaches that each tribe brought up the bones of that tribe’s head with it.

It is learned [in a Braitha] in the name of Rabbi Yudah: Were this matter not recorded [in Scripture], it would have been impossible to utter it. This teaches that when Moshe died, he was laid out on the wings of the Divine Presence [in the territory of Reuben a distance of] four Mil[303] from the territory of the people of Reuben [to the territory of Gad], and he was buried in the territory of the people of Gad. From where [do we know] that he died in the territory of the people of Reuben? For it states, “The sons of Reuben built…Nebo.”[304] And it is written, “Go up to this mountain of passages, Mount Nebo…and die upon the mountain which you are ascending there.”[305] And from where [do we know] that he was buried in the territory of the people of Gad? For it states, “And to Gad [Moshe Rabbeinu] said, ‘Blessed is He who expands Gad…for there is hidden the portion of the lawgiver.”[306] And [at the funeral], the Holy One, Blessed be He, said, “The heads of the nation come,”[307] and the ministering angels said, “The justice of Hashem he did,”[308] and Israel said, “And statutes with Israel.”[309] All of them said [in unison], “Let him come in peace. May [the righteous] rest in peace in their resting place [for] they walk honorably.”[310]

 

Sotah 5:4 (24B-25A) (Compare B.T. Sotah 30B-31A)

Rabbi Yossi HaGalili said: At the time when our ancestors were [crossing] the [Reed] Sea, an infant was on his mother’s knee, and a nursling was feeding from his mother. Once they saw the Divine Presence, the baby lifted his head from his mother’s knee, and the nursling slipped his mouth away from his mother. Even they opened their mouths with song and praise and declared, “This is my God, and I will adorn Him [with praise].”[311]

Rabbi Meir said: Even fetuses from their mothers’ wombs were reciting songs [of praise], as it says, “In assemblies [gathered at the Sea] bless God, our Master, from the source of Israel.”[312] [The phrase “from the source of Israel” alludes to fetuses who still reside in their source inside their mothers.][313]

Rabbi Nechemiah said: At the time when our ancestors ascended from the [Reed] Sea, they saw the corpses of the sinful men who used to harshly enslave them with grueling servitude, and all their dead bodies were cast up on the seashore. They wished to recite songs [of praise for their salvation], and a spirit of holy prophecy rested on them [so that they could do so]. Even the least [member] of Israel recited songs [praise as skillfully] as Moshe. This is the meaning of that which is written, “[Israel should] recall the days of yore [when Hashem sent] Moses to His people. Where is He who raised them from the sea [with the shepherds of His flock]?”[314] It is not written “with the shepherd of His flock” [in the singular, which would refer to Moshe Rabbeinu], but rather “with the shepherds of His flock” [in the plural]. This teaches that [Hashem] made them all shepherds [equivalent to Moshe Rabbeinu and able to praise Him with Divine inspiration]. Why, then, does the verse say, “to tell them”? [The Torah introduces the Song of the Sea with the words, “Then, Moses and the Children of Israel sang this song, and they said, repeating….”[315] The term “repeating” suggests that the song was recited responsively, with Moshe Rabbeinu reciting each verse and the rest of the nation repeating after him. This appears to contradict the assertion that each Jew was independently inspired to recite the song. The Talmud answers that] “repeating” means for [future] generations — [either that future generations should regularly recite the Song of the Sea or, more generally, that they should recite praise for every miracle that befalls them.]

Rabbi Abahu in the name of Rabbi Yossi bar Chanina [offers an alternative approach]. It was as the verse implies: “I will sing” and they responded, “I will sing to Hashem for He has behaved majestically. The horse and its rider He cast into the sea.”[316] [Next,] Moshe said, “My strength and my song,” and they responded, “My strength and my song is God.”[317] [It was a responsive recitation, but Moshe Rabbeinu only recited the beginning of each verse after which the Jews knew by Divine inspiration how to complete it.]

 

Kiddushin 1:2 (11B) (Compare B.T. Kiddushin 22B)

[A Jew who is sold into slavery because he stole something and could not repay the theft goes free after six years or during the Jubilee year, whichever occurs first. If at the end of six years he does not wish to go free, his master takes him to a door and pierces his ear with a metal awl. He then serves his master until the master dies or until the next Jubilee year, whichever occurs first.][318]

It is learned [in a Braitha]: Rabbi Eliezer ben Yaakov says: Why [is a Jewish slave taken] to a door? Because by means of a door [the Jews] went out from slavery to freedom. [By sprinkling the blood of the Passover sacrifice on their doorways the Jews were protected from the plague of the firstborn, and this miracle caused Pharaoh to press them to leave more quickly.][319]

[His] disciples asked Rabbi Yochanan be Zakkai: What made it more fitting for this slave to be pierced in the ear than in any of his other limbs?

He responded: This ear which heard at Mount Sinai, “You shall have no other gods but Me”[320] yet broke off the yoke of heaven from itself and accepted the yoke of flesh and blood. [Furthermore,] this ear heard at Mount Sinai, “For the Children of Israel are My servants; [they are My servants whom I brought forth from the Land of Egypt],”[321] yet this one went and acquired another master. Therefore, let this ear come and be pierced because it did not obey that which it heard.

 

Sanhedrin 10:4 (53 A-B) (Compare B.T. Sanhedrin 110B)

Mishnah: The Generation of the Desert [which listened to the spies and doubted Hashem’s ability to take them into the Land of Israel] has no share in the world to come and will not stand in judgment [after the revival of the dead], as it says, “In this desert they shall be finished, and there they shall die.”[322] [These are] the words of Rabbi Akiva. Rabbi Eliezer [disagrees, however, and] says [that] concerning them [Scripture] states, “Gather unto Me My pious ones, those who have entered My covenant by means of [the blood of] sacrifices.”[323] [When the Jews received the Torah, peace offerings (שְׁלָמִים) were sacrificed, and Moshe Rabbeinu sprinkled their blood on the people.[324] This verse implies that those who participated in that event will be gathered to Hashem and have a share in the world to come despite having sinned.][325]

…Gemara: The Generation of the Desert has no share in the world to come and will not see the [ultimate redemption] in the future to come, as it says, “In this desert they shall be finished and there they shall die,”[326] [implying that,] “they shall be finished” in this world, “and there they shall die” in the future to come. Likewise [Scripture] states, “[Forty years I quarreled with that generation, and I said, ‘A nation of wayward heart are they, and they do not know My ways.] I swore in My anger that they would not come to My resting place.”[327] These are the words of Rabbi Akiva.

[However,] Rabbi Eliezer says [that] concerning them [Scripture] states, “Gather unto Me My pious ones, those who have entered My covenant by means of [the blood of] sacrifices.”[328]

[Likewise,] Rabbi Yehoshua said: “I swore, and I shall fulfill”[329] [means that] sometimes He does not fulfill. [Since an oath typically implies a firm commitment to fulfill it, the phrase “I shall fulfill” is unnecessary. Accordingly, Rabbi Yehoshua understands the verse to mean that Hashem does not fulfill every oath He makes. Just a Jewish court can release oaths people make, Hashem can release His oath.][330] Chananya, the nephew of Rabbi Yehoshua [also] explained: It is written, “I swore in My anger”[331] [means] “In My anger I swore, [but] I retract it.”

It is learned [in a Braitha]: Rabbi Shimon ben Menasia says: Concerning them it states, “Gather unto Me My pious ones…”[332] “My pious ones” who did kindness with Me, [as Scripture records, “I remember the kindness of your youth…when you traveled after Me in the desert in an unplanted land.”[333] When the Generation of the Desert displayed lack of faith by refusing to follow Hashem’s command to enter the Land of Israel, He swore that they would not have a share in the world to come. He retracted that oath when He recalled the faith they displayed when they followed Him through the Sinai Desert.] “Those who have entered My covenant” which was formed by Me. “By means of [the blood of] sacrifices” — they elevated Me and sacrificed in My Name.

It is learned [in a Braitha]: Rabbi Yehoshua ben Karcha said: Concerning these generations it states, “Those redeemed by Hashem shall return”[334] [to life]. Rebbi says: Both [the Generation of the Desert and the Ten Lost Tribes] have a share in the world to come. What is the Scriptural source for this? “It shall be on that day [that] a great Shofar will be blown, and those lost in the Land of Assyria shall come” — these are the Ten Tribes — “and those cast away in the Land of Egypt” — this is the Generation of the Desert [who are considered as if they remained in Egypt because they died in the Sinai Desert and never made it to the Land of Israel.] Both these [groups] “will prostrate themselves to Hashem on the holy mountain in Jerusalem.”[335]

 

B’rachoth 5:2 (38A-B) (compare J.T. Ta’anith 1:1; B.T. Ta’anith 3A-B)

Mishnah: We mention the “force of the rain” (גְּבוּרוֹת גְּשָׁמִים) in the blessing for the revival of the dead (מְחַיֵּה הַמֵּתִים)[336] [from Minchah on Sh’mini Atzereth until Shacharith of the first day of Passover inclusively].

…Gemara: Just as the revival of the dead bestows life to all the world, so rainfall bestows life to all the world. Rabbi Chiya bar Abba derived this principle from the following verses: “He shall enliven us after two days; upon the third day He shall raise us up and we shall live before Him. Then we shall understand how to pursue knowing Hashem as surely as the dawn goes forth; it shall come like the rain for us, as the Spring rain quenches the land.”[337]

It is written, “Elijah the Tishbite from the inhabitants of Gilead said to Ahab, ‘By the life of Hashem, God of Israel, before whom I have stood, if [during] these years there will be dew or rain except by my word.’”[338] Rabbi Berachyah, in the name of Rabbi Yassa, had a dispute with the other scholars of the academy. One side said: Both as to dew and as to rain his prayer was heard. The other side said: As to the rain, his prayer was heard, but as to the dew his prayer was not heard.

The one who says that as to the rain his prayer was heard, but as to the dew his prayer was not heard derives his view from the following: “It was after many days [that] the word of Hashem [came] to Elijah in the third year, saying, ‘Go and appear to Ahab and I will give rain upon the face of the land.’”[339] [Since only rain is mentioned, but not dew, it appears that God only stopped the rain.]

According to the one who says both as to dew and as to rain his prayer was heard, how was Elijah’s vow concerning dew released [seeing as it is not mentioned in the second verse]? Rabbi Tanchum of Idra said that the students of the academy figured that a vow which is partly released is wholly released. [Since Scripture states that God released Elijah from his vow with respect to rain, his vow with respect to dew was also released even though dew is not mentioned.][340]

There are those who wanted to say that the vow as to dew was released at the time of the episode involving the son of the lady of Zarephath as the verse says, “He called to Hashem and said, ‘Hashem, my God, also upon the widow with whom I visit have You done evil to kill her son?’”[341] Rabbi Yehudah ben Pazi said that this may be compared to one who stole the medical kit of a doctor. After a while, the thief’s son was injured. He returned and said, “Honored physician, heal my son.” He responded to him, “Go and return the kit which has all types of remedies stored in it, and I will heal your son.” So, the Holy One, Blessed be He, said to Elijah, “Go release your vow concerning dew, for the dead do not live except by means of dew, and I will revive the son of the lady of Zarephath.”

From where do we know that the dead are not revived except by means of dew? Scripture states, “May Your dead live! May my deceased rise! Awaken and sing inhabitants of the dust for a dew of sprouting is your dew, but [the wicked] shall fall into [hell].”[342] Rabbi Tanchum of Idra explained the last part of the verse (וָאָרֶץ רְפָאִים תַּפִּיל) [not as referring to the wicked, but as meaning], “the land shall eject those with whom it is entrusted,” [which is more consistent with the beginning of the verse].

Rabbi Jacob from the village of Chanan said in the name of Resh Lakish [that God told Elijah], “At the time when Abraham your ancestor performed My will, I swore to him that I would never remove dew from his descendants.” What is the Scriptural source for this? “From your dawning, from the dew of your youth,” after which is written, “Hashem swore and will not retract.”[343]

Rabbi Yehudah ben Pazi said that God declared, “As a deeded gift I gave it to Abraham; as a present I gave it to him,” as the verse says, “May God give you from the dew of the heavens and from the fat of the earth and abundant grain and wine.”[344]

Rabbi Sh’muel bar Nachmani said: At a time when Israel comes within the grip of sin and evil deeds, the rains are stopped. They [then] bring for themselves an elder such as Rabbi Yossi HaGalili who entreats on their behalf, and the rains fall, but the dew does not descend in the merit of any creature. What is the Scriptural source for this? “The remnant of Jacob shall be [as] many in the midst of numerous nations as dew from Hashem, as mists upon the grass which do not hope for man and do not long for people.”[345]

 

B’rachoth 9:2 (64A) (Compare Midrash Tehillim 18 and 118 and Yalkut Shimoni, Breishith 2, paragraph 25)

[The Prophet] Elijah, of blessed memory, asked Rabbi Nehorai, “Why [do you think] earthquakes come into the world?”

“Due to the sin of [failing to give required] donations [to Kohanim] and [failing to give] tithes,” he responded. [The Torah requires Jews to contribute a portion of their crops grown in the Land of Israel to a Kohen. After making that donation, they must contribute ten percent of their remaining crop to a Levite.[346] After that, they must take another ten percent of what remains and, in the first, second, fourth, and fifth years of the Sabbatical cycle, eat it in Jerusalem.[347] In the third and sixth years of the Sabbatical cycle this second tithe is instead distributed to the poor.[348]][349] One verse states, “The eyes of Hashem, your God, are constantly upon [the Land of Israel]”[350] [to make it prosper], and another verse states, “[Hashem] looks at the Earth and it quakes, touches the mountains and they smoke.”[351] How can both these verse be fulfilled [seeing as one suggests that Hashem benevolently protects the Land of Israel whereas the other suggests that He causes earthquakes]? Whenever Israel performs the will of the Omnipresent, and [they] give their tithes properly, [then] “the eyes of Hashem, your God, are constantly upon it from the beginning of the year until the end of the year”[352] and [the land] is not harmed at all. Whenever Israel does not perform the will of the Omnipresent, and [they] do not give their tithes properly, then “[Hashem] looks at the Earth and it quakes.”[353]

[Elijah] answered: My son, by your life, that is the reason for this phenomenon, yet although that is the principal [cause] of the matter, [there is another reason.] When the Holy One, Blessed be He, observes the theaters and circuses securely established in peace and tranquility, and His Temple destroyed, He threatens to raze His world and destroy it, [and this causes the Earth to quake]. Thus, it is written, “He roars over His habitation,”[354] [meaning], for the sake of His habitation.

…[The Prophet] Elijah, of blessed memory, asked Rabbi Nehorai, “Why [do you think] the Holy One, Blessed be He, created detestable creatures in His world?”

“They were created for a need,” replied the rabbi. “When people sin, He looks at these and says, “Just as these things have no use yet I maintain them, [so] these [sinners] who have no use, is it not even much more so [that I should maintain them].”

“They indeed are needed [for more than this],” replied [Elijah]. “A fly [may be ground into a poultice to heal the sting of a] wasp. A bedbug [may be ground as a potion for one who has accidentally swallowed a] leech. A snake [may be used to create a poultice for] boils. A snail [may be used as a remedy for hand or foot] sores. A spider [may be used to heal the sting of a] scorpion. [Although we do not understand the workings of the world, regardless of appearances, everything has a purpose. In this case, although Hashem must sometimes punish people, He really wants them to repent and be spared. For this reason, He arranges for remedies to be readily at hand, as the Gemara states, “The Holy One, Blessed be He, does not strike Israel unless He creates a remedy first.”[355]]

 

Ta’anith 2:8 (11A) (Compare Yalkut Shimoni on I Kings 18, paragraph 414)

[As mentioned above, rain usually occurs in the Land of Israel during the winter months. In ancient times, if rain did not yet fall by the first day of Kislev, the sages decreed three public daytime fasts. If rain still did not fall, the sages decreed three public twenty-four-hour fasts. If rain did not fall even after that, the sages would declare another seven twenty-four-hour fasts during which, among other things, six blessings were added to the Amidah prayer.]

            Mishnah: In the fifth [blessing added to the Amidah on a special fast day, the reader] says, “He who answered Elijah on Mount Carmel will answer you and listen to the sound of your pleading today. Blessed are You, God who listens to prayer.”

            Gemara: It is written, “It was at the onset of [the time for] the afternoon sacrifice, and Elijah the Prophet approached and said, ‘Hashem, God of Abraham, Isaac, and Israel, let it be known today that You are the God of Israel, that I am Your servant, and that by Your word I have done all these things.’”[356]

[How could] Elijah sacrifice [outside the Temple] at a time when private altars were forbidden? [In general, prior to setting up the Tabernacle, each Jew was permitted to build and offer sacrifices on his own private altar. After the Tabernacle was in place, however, all sacrifices had to be offered only there, or later on, in the Temple.[357]]

Rabbi Simlai explains: He did so by prophecy. He said [to Hashem], “By Your word I have done all these things,” [meaning] by Your prophecy have I acted. [In certain emergency situations, the sages have a right to temporarily suspend a Halachah. In this case, the Baal cult had a huge following, and Elijah offered a sacrifice on a private altar to prove that the cult’s “prophets” were phonies.[358]]

[Elijah then prayed,] “Answer me, Hashem, answer me,”[359] [meaning] answer me in my merit, and answer me in the merit of my disciple [Elisha].

 

Sanhedrin 10:2 (51A) (Compare B.T. Sanhedrin 113A)

It is written, “In [Ahab’s] days Hiel the Bethelite built Jericho. With his first-born, Abiram, he founded it, and with Segub, his youngest [son], he mounted its doors, [according to the word of Hashem which He spoke through Joshua, son of Nun].”[360] [After Joshua conquered Jericho, he vowed that any man who would rebuild it would be cursed so that his first-born would die when he started the project and his youngest would die when he installed the doors of the city.[361]]

Hiel [was the son of] Jehoshaphat, [king of Judah, which ruled the territory of Benjamin, and] Jericho [was located in the territory of] Benjamin, [so why does the verse mention Ahab, king of Israel, who did not control Jericho]? Rather, they attribute merit to those who are meritorious, and [they attribute] harm to those who are harmful.[362] And so it states, “With his first-born, Abiram, he founded it, and with Segub, his youngest [son], he mounted its doors.”[363] Abiram, his first-born, had nothing to learn from, but Segub, the wicked, had something to learn from. [Hiel’s first son, Abiram, may have misled himself into thinking that Joshua’s curse applied only to Joshua’s generation, but once Hiel’s younger son, Segub, saw that his brother died when he started building Jericho, he should have had sense enough to desist. Instead, he obstinately clung to this project so that he, too, died.[364] Why did he persist?] Because they wanted to increase their money. [Apparently, Hiel’s sons thought that investing in rebuilding Jericho was a good investment.] And the curse took effect on them, and they continuously declined to fulfill that which is written, “According to the word of Hashem, God of Israel, as He declared through Joshua, son of Nun.”[365]

It is written, “Elijah the Tishbite from the inhabitants of Gilead said to Ahab, ‘By the life of Hashem, God of Israel, before whom I have stood, if [during] these years there will be dew or rain except by my word.’”[366] What does one topic have to do with the other? [Scripture inserts the verse concerning Hiel’s sons rebuilding Jericho into the narrative of King Ahab’s misdeeds, so it seems out of place.] Rather, the Holy One, Blessed be He, said to Elijah, “This Hiel is a great man. Go appear before him [to comfort him].”

“Is it fitting for me to go?” he replied.

“Why?”

“For I will go, and they will say things that anger You, and I will not [be able to] stand it.”

“If they say something that angers Me, whatever you decree upon them I will fulfill.”

[Elijah] went and found [Hiel and his companions] occupied with this verse, “Joshua swore at that time, saying, ‘Cursed before Hashem is the man who will arise and build this city, Jericho — with [the death of] his first-born he shall found it, and with [the death of] his youngest he shall mount its doors.’”[367]

[Elijah] told them, “Blessed is the God of the righteous ones who fulfills the words of a righteous person.”

Ahab was present, and he said to them, “Who is greater than whom? Moshe or Yehoshua?”

“Moshe,” they answered.

“In the Torah of Moshe it is written, ‘Guards yourselves lest your hearts entice you, and you turn and worship other gods and prostrate yourselves to them.’[368] And what is written after that? ‘And Hashem’s anger will burn against you, and He will stop up the heavens, and there will be no rain.’[369] I have not overlooked any idol in the world which I have not served, yet every benefit and comfort in the world comes within my purview. If the words of Moshe are not fulfilled, shall the words of Yehoshua be fulfilled?!?”

“If it is as you say,” replied Elijah, then, “By the life of Hashem, God of Israel, before whom I have stood, if [during] these years there will be dew or rain except by my word.”[370]

When he heard this, [Ahab] began to weep. Thus, it is written, “When Ahab heard these words, he tore his garments, placed sackcloth upon his flesh, fasted, slept in sackcloth, and walked haltingly.”[371] How long did he fast? Three hours. If he was accustomed to eating at three [hours into the day], he ate at six, and if he was accustomed to eating at six [hours into the day], he ate at nine.

“And walked haltingly” What does haltingly mean? Rabbi Yehoshua ben Levi said: He would walk barefoot [and could not move quickly].

It is written, “The word of Hashem was to Elijah the Tishbite, saying, ‘Have you seen how Ahab surrendered himself before Me?’”[372] The Holy One, Blessed be He, said to Elijah, “Observe the good practice which I have instituted in My world! A person sins repeatedly, and repents, and I accept him.” Thus, it is written, “Have you seen how Ahab surrendered himself before Me?” meaning “Have you seen how Ahab repented? Because he surrendered himself before Me, I will not bring the evil in his days — rather in the days of his son I will bring the evil on his house.”

 

Kiddushin 1:9 (22A-23B) (Compare Koheleth Rabbah 10:1; J.T. Sanhedrin 10:1 (49A); J.T. Peah 1:1 (5A-B))

            Mishnah: Whoever performs one Mitzvah [more than his sins], they do good for him and lengthen his days [in the world to come which is eternal], and he inherits the land [of the living, meaning that he succeeds in this life as well].[373] And whoever does not perform one Mitzvah [more than his sins], they do not do good for him, do not lengthen his days [in the world to come], and he does not inherit the land [of the living]. Whoever possesses neither [knowledge of] Scripture, nor [knowledge of] Mishnah, nor good manners [when dealing with others] is not part of civilized society, but concerning those who possess all three Scripture writes, “A threefold cord does not readily unravel.”[374]

Gemara: Here [we know that] whoever sits and does not commit a sin, they grant him reward as if he performed a Mitzvah,[375] yet you say [in this Mishnah that one must act affirmatively to be rewarded]! Rather, we apply this to [one who is] half and half, [having as many Mitzvoth as he has sins]. If [such a person] performs one Mitzvah, they do good for him and lengthen his days, and he inherits the land, but [if such a person] commits one sin, they do not do good for him, do not lengthen his days, and he does not inherit the land.[376]

We learn in a Mishnah [in tractate Makoth]: Whoever sits and does not commit a sin, they grant him reward as if he performed a Mitzvah.[377] [It seems odd that refraining from wrongdoing would be counted the same as performing a positive commandment. What type of sin is the Mishnah referring to?]

Rabbi Ze’ira explains [this Mishnah as applying to] someone to whom an ambiguous [situation which might entail a] sin presented itself, but he did not do it. [When dealing with a doubtful situation that may involve a Torah violation, one must be strict and refrain from acting.[378] People may be tempted not to adhere to this rule because they reason that perhaps no violation exists. If they overcome that temptation and refrain, they are rewarded as if they performed a positive commandment.[379]]

[The Mishnah here in Kiddushin speaks of performing “one Mitzvah,” implying that a particular Mitzvah generates tremendous merit.] Rabbi Yossi, son of Rabbi ’Bon asked: [If the Mishnah means that] someone focused on [one] Mitzvah and never overlooked it throughout his life, which one would you say it is?[380]

Rabbi Mar Ukban replied: For example, honoring father and mother. [The Mishnah states, “These are the things whose fruits a person consumes in this world but whose principal remains for the world to come: honoring father and mother, bestowing kindness, engendering peace between a man and his fellow, and Torah study counts like all of them.”[381] These Mitzvoth can produce the benefits described in this Mishnah.][382]

Rabbi Manna said: “Praiseworthy are those whose way is innocent, who go in the Torah of Hashem.”[383] [The verse means to say that those who are innocent and do not sin] are as if they go in the Torah of Hashem. [Although they are completely passive, their inaction counts as if they performed a positive commandment.][384]

Rabbi Abon said: “Also [those] who did no injustice went in His ways.”[385] [This verse, too, means that those who passively refrain from injustice] are as if they went in His ways, [and their inaction counts as if they performed a positive commandment.]

Rabbi Yossi, son of Rabbi ’Bon [said]: What [is the meaning of that which is] written, “Praiseworthy is the man who never went according to the counsel of the wicked”?[386] Since he never went according to the counsel of the wicked, it is as if he went according to the counsel of the righteous.

Ben Azzai expounded: “[Wisdom is better than weapons of war, but a single sinner destroys much good.] Dead flies putrefy and ferment fragrant oil.”[387] If a single fly dies, shall it not putrefy fragrant oil? [Likewise,] this [sinner] through a single transgression he committed, destroyed all the merits he possessed [in a case where his merits equally balanced his sins].

Rabbi Akiva expounded: “Therefore, hell widened itself and broadened its mouth without limit.”[388] [The phrase “without limit” (לִבְלִי חֹק) can also mean “without law.”] It is not written here “without laws,” but “without law,” [suggesting that the verse applies] to one who has not even a single Mitzvah in his hand to help him [weigh down] the pan [of merit in the scales of judgment in his] favor. This applies to the world to come, but for this world even if nine hundred ninety-nine angels point out his faults and one angel argues in his favor, [meaning that he has committed nine hundred ninety-nine sins and just one Mitzvah], the Holy One, Blessed be He, adjudicates him meritoriously. What is the Scriptural source for this? “If there is a single advocating angel out of a thousand to speak of a man’s uprightness, He will be gracious to him and say, ‘Release him from descending to destruction. I have found a redemption.’”[389]

Rabbi Yochanan said: If you hear something from Rabbi ’Liezer, the son of Rabbi Yossi HaGalili, apply your ear like a mill funnel, [which is wide at the top and narrow at the bottom so that a large volume of grain may inserted into it,] and listen. For Rabbi Yochanan said [that] Rabbi ’Liezer, the son of Rabbi Yossi HaGalili says: Even if nine hundred ninety-nine angels point out his faults but one angel argues in his favor, the Holy One, Blessed be He, adjudicates him meritoriously. And it is not necessarily that entire angel. Rather, even if nine hundred ninety-nine aspects of that same angel point out his faults and one aspect argues in his favor, the Holy One, Blessed be He, adjudicates him meritoriously. [This refers to one who committed a wrong but had good intentions. Those good intentions convert the sin into a merit sufficient to count as the extra Mitzvah needed to outweigh that person’s sins.][390] What is the Scriptural source for this? “If there is a single advocating angel out of a thousand” (אֶחָד מֵאָלֶף) is not [literally] written here. Rather, [a literal translation would be], “one out of a thousand from him” (אֶחָד מִנִּי אָלֶף), [meaning,] “from a thousand aspects of that same angel.”

What is written afterwards? “He will be gracious to him and say, ‘Release him from descending to destruction. I have found a redemption.’” [That lone angel declares,] “Release him through torments,” [but then recants and declares,] “I have found a redemption,” [meaning,] a redemption for himself, [that is, for the angel’s demand for retribution].[391]

This is what applies in this world, but for the world to come, whoever has mostly merits inherits the Garden of Eden, [and whoever has] mostly demerits inherits Gehinnom. If he is in the middle, Rabbi Yossi ben Chanina states: “[Hashem] lifts a sin.”[392] Rabbi Abahu explains: It is written, “[Hashem] lifts [a sin].” What does the Holy One, Blessed be He, do? He snatches away one of his demerits, and his merits outweigh [them].

Rabbi ’Lazar said: “Yours, Hashem, is kindness, for you compensate a person according to his deeds,”[393] and if he does not have [sufficient good deeds], You give him from Yours. [Although the verse speaks of compensating people according to their deeds, it also speaks of kindness, implying that when people fall short, Hashem helps them out.[394] Additionally, the phrase “according to his deeds” (כְּמַעֲשֵׂהוּ) literally translates as “like his deeds,” meaning, in a manner similar to what his deeds warrant but not precisely so.[395]]

This [is indeed] the opinion of Rabbi Elazar, for Rabbi Elazar said: “abundantly kind”[396] means [that God] inclines towards kindness, [granting favor to those who fall short].

Rabbi Yirmiah states that Rav Sh’muel bar Rav Yitzchak [raised a question based upon the following verses]: “Charity guards the path of the pure, but wickedness ruins the wicked.”[397] “Evil pursues the wicked, but [Hashem] pays good to the righteous.”[398] “The feet of His pious ones He guards, but the wicked will be cut off in darkness.”[399] “He mocks scoffers, but to the humble He bestows grace. The wise procure honor for themselves, but fools acquire disgrace.”[400] [These verses indicate that Hashem treats the righteous and the wicked strictly according to their deeds, not that He assists them. This is resembles common sense which dictates that when renovating,] they reinforce [strong] fences and break down broken ones [to replace them]. Likewise, [when dealing with human beings, do not] they strengthen the strong ones and break apart the broken ones?

Rabbi Yirmiah in the name of Rav Sh’muel bar Rav Yitzchak [further states that]: [If a person] guards himself from a sin the first, second, and third time, from then onward the Holy One, Blessed be He, guards him [from a situation where he will be tempted to sin]. What is the Scriptural source for this? “Behold, all these God will do for a man [after] two and three times”[401] [that the man does it for himself. And the same principle applies in reverse — Hashem permits evildoers to follow their chosen course.]

Rabbi Ze’ira explained: This is provided that he does not [deliberately] seek it out. [Hashem arranges matters so that one who rejected a sin does not unwittingly find himself in tempting circumstances, but a person can nevertheless seek out temptation if he wants to.] It is not written, “A threefold cord never unravels,” but “does not readily unravel.”[402] If one works at it, it comes apart.

Rabbi Chuna in the name of Rabbi Abahu [answered]: There is no [such thing as] forgetfulness before the Holy One, Blessed be He, yet because of Israel He becomes an amnesiac [as it were]. What is the Scriptural source for this? “Who is powerful like You, bearing iniquity and passing over wrongdoing.”[403] [“Bearing”] is spelled [without a Vav (ו)] (נֹשֵׂא)[404] [which can be expounded to mean “forgetting” (נֹשֵׁה)].[405] And so David states, “You bore an iniquity of Your people, covering all their sins forever.”[406] [Again, “bore” (נָשָׂאתָ) can be read to mean “forgot,” and since the verse speaks of a single iniquity, the implication is that when people’s merits and demerits are in equilibrium, Hashem eliminates one of their demerits. In so doing, the scale of justice weighs down in the person’s favor. Once a person is adjudicated favorably, their sins are counted as non-existent.]

[Rabbi Chuna’s answer is as follows. It is true that Hashem judges the perfectly righteous and the perfectly wicked according to strict justice, but most people fall in the middle, as the Gemara states, “A person should always view himself as though he is half liable and half innocent.[407] It is for this vast majority of people that Hashem inclines towards kindness and counts them as righteous.][408]

^[1] Exodus 30:13 זֶה יִתְּנוּ כָּל הָעֹבֵר עַל הַפְּקֻדִים מַחֲצִית הַשֶּׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ עֶשְׂרִים גֵּרָה הַשֶּׁקֶל מַחֲצִית הַשֶּׁקֶל תְּרוּמָה לַה’

^[2] Ibid.

^[3] A Gramma was an ancient measure of weight used by the Greeks and Romans (Etz Yosef citing Mussaf HaAruch.). This is the source of the modern word “gram,” although a modern gram weighs less than a Gramma. A half-Shekel contained about 8.5 grams of silver (See Rabbi Aryeh Carmell, “Aids to Talmud Study” (1980, Feldheim Publishers, New York), p. 78.).

^[4] Korban Ha’Eidah.

^[5] HaKothev. The word “Shekel” (שֶׁקֶל) means “weight” and, so, refers to any coin of a given weight.

^[6] Numbers 32:22 וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵי ה’ וְאַחַר תָּשֻׁבוּ וִהְיִיתֶם נְקִיִּם מֵה’ וּמִיִּשְׂרָאֵל וְהָיְתָה הָאָרֶץ הַזֹּאת לָכֶם לַאֲחֻזָּה לִפְנֵי ה’

^[7] Proverbs 3:4 וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱ-לֹהִים וְאָדָם. Malbim interprets the phrase שֵׂכֶל טוֹב as “Divine guidance.” However, the context of this Mishnah points to the alternative meaning of “abundant success” with שֵׂכֶל here meaning “success” (See Rashi on I Samuel 18:14).

^[8] Korban Ha’Eidah. According to this, a long-haired person need not cut his hair before contributing. However, if his hair was sticky or tangled, he would have to be inspected.

Korban Ha’Eidah offers an alternate explanation that the Talmud refers to woolly garments which the treasurers would examine.

The word קילקין in the text comes from the Latin “cilicium,” which means “hair” and is the source for the modern English “cilia.” (Many Latin-derived words which are pronounced with a soft “c” in English were originally pronounced with a hard “c”.)

^[9] Numbers 32:22 וְנִכְבְּשָׁה הָאָרֶץ לִפְנֵי ה’ וְאַחַר תָּשֻׁבוּ וִהְיִיתֶם נְקִיִּם מֵה’ וּמִיִּשְׂרָאֵל וְהָיְתָה הָאָרֶץ הַזֹּאת לָכֶם לַאֲחֻזָּה לִפְנֵי ה’

^[10] Joshua 22:22 אֵ-ל אֱ-לֹהִים ה’ אֵ-ל אֱ-לֹהִים ה’ הוּא יֹדֵעַ וְיִשְׂרָאֵל הוּא יֵדָע אִם בְּמֶרֶד וְאִם בְּמַעַל בַּה’ אַל תּוֹשִׁיעֵנוּ הַיּוֹם הַזֶּה

^[11] Proverbs 3:4 וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱ-לֹהִים וְאָדָם

^[12] This scholar (גמליאל זוגא) appears in several places throughout the Jerusalem Talmud, but it is unclear how to translate זוגא. Since זוגא means “glass” it could mean “glassblower.” Alternatively, זוגא also means “scissors,” so it could mean “barber.” Another possibility is that זוגא refers to Gamliel’s place of origin rather than to his profession. In that case, the translation should be “Gamliel of Zug.” Finally, in J.T. Ma’aseroth 5:3 it appears that זוגא may simply be a proper name because the Talmud quotes “Zuga (זוגא), a relative of Rabbi ’Ba bar Zavdi.”

^[13] Numbers 32:22.

^[14] Exodus 35:22 וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים כֹּל נְדִיב לֵב הֵבִיאוּ חָח וָנֶזֶם וְטַבַּעַת וְכוּמָז כָּל כְּלִי זָהָב וְכָל אִישׁ אֲשֶׁר הֵנִיף תְּנוּפַת זָהָב לַה’

^[15] Exodus 32:3 וַיִּתְפָּרֲקוּ כָּל הָעָם אֶת נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל אַהֲרֹן

^[16] Exodus 19:17 וַיּוֹצֵא משֶׁה אֶת הָעָם לִקְרַאת הָאֱ-לֹהִים מִן הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר

^[17] Deuteronomy 1:22 וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם וַתֹּאמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ וְיָשִׁבוּ אֹתָנוּ דָּבָר אֶת הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ וְאֵת הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן

^[18] Rashi on Deuteronomy 1:22 comments that the people did not even show the common deference that the younger members of a community ordinarily show for older ones. In their eagerness to send out the spies, youths pushed ahead of their elders.

^[19] Exodus 15:1 אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה’ וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּה’ כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם

^[20] Numbers 14:1 וַתִּשָּׂא כָּל הָעֵדָה וַיִּתְּנוּ אֶת קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא

^[21] Zephaniah 3:7 אָמַרְתִּי אַךְ תִּירְאִי אוֹתִי תִּקְחִי מוּסָר וְלֹא יִכָּרֵת מְעוֹנָהּ כֹּל אֲשֶׁר פָּקַדְתִּי עָלֶיהָ אָכֵן הִשְׁכִּימוּ הִשְׁחִיתוּ כֹּל עֲלִילוֹתָם

^[22] Exodus 16:2 et. seq.

^[23] Numbers 11:4 וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר

^[24] Numbers 14:40 וַיַּשְׁכִּמוּ בַבֹּקֶר וַיַּעֲלוּ אֶל רֹאשׁ הָהָר לֵאמֹר הִנֶּנּוּ וְעָלִינוּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר ה’ כִּי חָטָאנוּ

^[25] This translation follows the context of the Talmud. Korban Ha’Eidah, however, understands the text as making a statement rather than asking a question. Thus, the Talmud would be explaining the verse in Zephaniah as meaning that, indeed, all of the damage which the Jews did was done with zealousness.

^[26] Exodus 25:17 וְעָשִׂיתָ כַפֹּרֶת זָהָב טָהוֹר אַמָּתַיִם וָחֵצִי אָרְכָּהּ וְאַמָּה וָחֵצִי רָחְבָּהּ

^[27] Rabbi Avraham ibn Ezra on Exodus 25:17.

^[28] Isaiah 53:12 לָכֵן אֲחַלֶּק לוֹ בָרַבִּים וְאֶת עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ

^[29] According to Rabbi Yochanan, any statement in the Mishnah not otherwise attributed to any scholar represents the view of Rabbi Meir. Unattributed statements in the Tosefta belong to Rabbi Nechemyah, unattributed statements in Sifra belong to Rabbi Yehudah, and unattributed statements in Sifrei belong to Rabbi Rabbi Shimon. All of these accord with the views of Rabbi Akiva (B.T. Sanhedrin 86A).

^[30] The Romans put Rabbi Akiva to death because he formed public assemblies at which he taught Torah (B.T. Berachoth 61B).

The author of Ein Yaakov suggests that the sages wanted to interpret this verse as referring to Rabbi Akiva to counter the view of Christian theologians, who claim that it refers to the founder of their religion.

Y’feh Mareh strongly disagrees. The sages had no need to refute interpretations of Scripture which loyal Jews would never consider.

^[31] These were one hundred twenty leaders who lived during the transition period between the last prophets and the early Tannaim. They did not all live at the same time (Rambam, Hakdamah LePerush HaMishnayoth).

^[32] Tiklin Chadathin. As Rabbi Akiva himself explained, all the general rules and all of the specifics of each Mitzvah were given at Mount Sinai (B.T. Chagigah 6B). He simply organized them.

The expression “general and specific” (כללות ופרטות) used in the Talmud can have a technical meaning. If a verse states a general principle, but then states a limitation, the Halachah which the verse teaches only extends to whatever is covered by the limitation. However, this cannot be the meaning here because Rabbi Akiva rejected this style of exposition (B.T. Shavuoth 26A).

^[33] I Chronicles 2:55 וּמִשְׁפְּחוֹת סוֹפְרִים יֹשְׁבֵו [יֹשְׁבֵי קרי] יַעְבֵּץ תִּרְעָתִים שִׁמְעָתִים שׂוּכָתִים הֵמָּה הַקִּינִים הַבָּאִים מֵחַמַּת אֲבִי בֵית רֵכָב

^[34] Krithoth 1:1.

^[35] Shabbath 7:2.

^[36] Ezra 7:11 וְזֶה פַּרְשֶׁגֶן הַנִּשְׁתְּוָן אֲשֶׁר נָתַן הַמֶּלֶךְ אַרְתַּחְשַׁסְתְּא לְעֶזְרָא הַכֹּהֵן הַסֹּפֵר סֹפֵר דִּבְרֵי מִצְוֹת ה’ וְחֻקָּיו עַל יִשְׂרָאֵל

^[37] Rabbi Avraham ibn Ezra on Esther 9:27.

^[38] Compare Genesis 23:15 and 16 to Genesis 25:9.

^[39] Ramban on Genesis 1:1.

^[40] Korban Ha’Eidah.

^[41] Proverbs 9:5 לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי

^[42] Tiklin Chadathin.

^[43] Tosafoth on B.T. Menachoth 64B sub verba “Amar Lahu” (אמר להו).

^[44] B.T. Menachoth 65A. Mordecai’s linguistic ability earned him the appellation “Balshan” (בלשן), a contraction for “Bayal Lashon” (בולל לשון) meaning one who “mixes” and interprets linguistic nuances.

[45] Tosefta Sanhedrin 8:1.

^[46] During the siege of Jerusalem and the destruction of the Second Temple, Rabban Yochanan ben Zakkai managed to escape with the Sanhedrin to the town of Yavneh (B.T. Gittin 56B). The Talmud praises the scholars there as being especially erudite (B.T. Kiddushin 49B).

[47] Mishnah Sh’kalim 6:4.

^[48] HaKothev.

^[49] Rabbi Ovadiah Bartenura.

^[50] Tosafoth Yom Tov. Alternatively, those who did not prostrate themselves agreed that the Ark was hidden in the Temple compound, but did not have a tradition about where this was (Mareh HaPanim).

^[51] Rabbi Ovadiah Bartenura.

^[52] II Kings 20:17 הִנֵּה יָמִים בָּאִים וְנִשָּׂא כָּל אֲשֶׁר בְּבֵיתֶךָ וַאֲשֶׁר אָצְרוּ אֲבֹתֶיךָ עַד הַיּוֹם הַזֶּה בָּבֶלָה לֹא יִוָּתֵר דָּבָר אָמַר ה’ (This verse also appears in Isaiah 39:6 with a minor variation.)

^[53] Since the beginning of the verse states that the Babylonians will carry off everything belonging to the king, the phrase “not a thing shall remain” (לֹא יִוָּתֵר דָּבָר) is superfluous and hints that something else will also be carried off, namely the Ark from the Temple (Tiklin Chadathin).

^[54] II Chronicles 36:10 וְלִתְשׁוּבַת הַשָּׁנָה שָׁלַח הַמֶּלֶךְ נְבוּכַדְנֶאצַּר וַיְבִאֵהוּ בָבֶלָה עִם כְּלֵי חֶמְדַּת בֵּית ה’ וַיַּמְלֵךְ אֶת צִדְקִיָּהוּ אָחִיו עַל יְהוּדָה וִירוּשָׁלִָם

^[55] I Kings 8:8 וַיַּאֲרִכוּ הַבַּדִּים וַיֵּרָאוּ רָאשֵׁי הַבַּדִּים מִן הַקֹּדֶשׁ עַל פְּנֵי הַדְּבִיר וְלֹא יֵרָאוּ הַחוּצָה וַיִּהְיוּ שָׁם עַד הַיּוֹם הַזֶּה

^[56] Rashi on I Kings 8:8.

^[57] Vilna Gaon; Tiklin Chadathin; P’nei Moshe. Alternatively, the expression “until this day” may simply mean until the time when the verse was written. The statement that the poles of the Ark were never visible outside the Holy of Holies suggests that the Ark never left that location (Etz Yosef).

^[58] The Ark represented the Torah because it contained the Tablets of the Ten Commandments. The leaders of the nation chose to hide it under the storage chamber for the wood (דִּיר הָעֵצִים) because the Torah is called a “tree of life” (עֵץ חַיִּים) (Ben Yehoyada on B.T. Yoma 52B sub verba “Aron Galah” (ארון גלה)).

^[59] Numbers 14:44 וַיַּעְפִּלוּ לַעֲלוֹת אֶל רֹאשׁ הָהָר וַאֲרוֹן בְּרִית ה’ וּמשֶׁה לֹא מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה

^[60] Mishnath Eliyahu. Logic also supports this opinion. No one was permitted into the Holy of Holies except the Kohen Gadol on the Day of Atonement, so no one would have been able to remove the Ark to carry it into battle. Moreover, the rabbis state that King Hezekiah was punished for showing the Ark and its contents to the emissaries of the King of Babylonia (Pirkei D’Rabbi Eliezer chap. 51). Since he could not have entered the Holy of Holies, there must have been a second Ark (Ben Yehoyada on B.T. Yoma 52B sub verba “Aron Galah” (ארון גלה)).

^[61] I Samuel 4:8 אוֹי לָנוּ מִי יַצִּילֵנוּ מִיַּד הָאֱ-לֹהִים הָאַדִּירִים הָאֵלֶּה אֵלֶּה הֵם הָאֱ-לֹהִים הַמַּכִּים אֶת מִצְרַיִם בְּכָל מַכָּה בַּמִּדְבָּר

^[62] I Samuel 14:18 וַיֹּאמֶר שָׁאוּל לַאֲחִיָּה הַגִּישָׁה אֲרוֹן הָאֱ-לֹהִים כִּי הָיָה אֲרוֹן הָאֱ-לֹהִים בַּיּוֹם הַהוּא וּבְנֵי יִשְׂרָאֵל

[63] I Samuel 7:2 וַיְהִי מִיּוֹם שֶׁבֶת הָאָרוֹן בְּקִרְיַת יְעָרִים וַיִּרְבּוּ הַיָּמִים וַיִּהְיוּ עֶשְׂרִים שָׁנָה וַיִּנָּהוּ כָּל בֵּית יִשְׂרָאֵל אַחֲרֵי ה’

^[64] Korban Ha’Eidah.

^[65] II Samuel 11:11 וַיֹּאמֶר אוּרִיָּה אֶל דָּוִד הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יֹשְׁבִים בַּסֻּכּוֹת וַאדֹנִי יוֹאָב וְעַבְדֵי אֲדֹנִי עַל פְּנֵי הַשָּׂדֶה חֹנִים וַאֲנִי אָבוֹא אֶל בֵּיתִי לֶאֱכֹל וְלִשְׁתּוֹת וְלִשְׁכַּב עִם אִשְׁתִּי חַיֶּךָ וְחֵי נַפְשֶׁךָ אִם אֶעֱשֶׂה אֶת הַדָּבָר הַזֶּה

[66] Furthermore, Korban Ha’eidah notes that King David lamented that he lived in a cedar palace while the Ark stayed under the curtains of the Tabernacle (II Samuel 7:2). He then resolved to build a permanent home for the Ark. Surely, he would not have permitted the Ark to rest in a hut at a battlefield unless this refers to a second Ark (Korban Ha’eidah on J.T. Sotah 8:3 (36B) sub verba “VeHalo Ha’Aron” (והלא הארון)). Alternatively, King David would not have done so because Israel had been punished in the time of Eli for removing the Ark from the Tabernacle and carrying it into battle (P’nei Moshe on J.T. Sotah 8:3 (36B) sub verba “VeHalo Ha’Aron” (והלא הארון) referring to I Samuel 4:4-10).

^[67] The Torah states that, “Moses said to Aaron, ‘Take one jar and place there a full Omer-measure of Manna and place it before Hashem as a memorial for [all] your generations’” (Exodus 16:33).

^[68] Moshe Rabbeinu consecrated the first Kohanim by sprinkling them with special perfumed oil (Exodus 29:21). He used the same oil to consecrate the utensils to be used in the Tabernacle, but later generations were not required to follow these practices (Yad HaChazakah, Hilchoth Klei HaMikdash 1:12). They did use the same oil to initiate a new Kohen Gadol, the Kohen who ministered to the army, and, under certain circumstances, a new king (Yad HaChazakah, Hilchoth Klei HaMikdash 1:9 and 1:11 and Hilchoth Melachim 7:1).

^[69] After Korah and his accomplices challenged Aaron’s right to the priesthood, Hashem instructed the leaders of each Tribe to place staffs with their names inscribed on them inside the Tent of Meeting together with Aaron’s staff. The next day, the people discovered that Aaron’s staff had blossomed and produced almonds, a sign which confirmed his right to the Kehunah (Numbers 17:16-24). God then commanded Moshe Rabbeinu to keep Aaron’s staff next to the Ark (Numbers 17:25).

^[70] The Philistines suffered a severe plague after they captured the Ark during a battle against the Israelites. They returned the Ark together with a chest containing gifts of gold (I Samuel 6:8).

^[71] Deuteronomy 28:36 יוֹלֵךְ ה’ אֹתְךָ וְאֶת מַלְכְּךָ אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבֹתֶיךָ וְעָבַדְתָּ שָּׁם אֱלֹהִים אֲחֵרִים עֵץ וָאָבֶן according to Onkelos.

^[72] II Chronicles 35:3 according to Targum Yonathan וַיֹּאמֶר לַלְוִיִּם הַמְּבִונִים [הַמְּבִינִים קרי] לְכָל יִשְׂרָאֵל הַקְּדוֹשִׁים לַה’ תְּנוּ אֶת אֲרוֹן הַקֹּדֶשׁ בַּבַּיִת אֲשֶׁר בָּנָה שְׁלֹמֹה בֶן דָּוִיד מֶלֶךְ יִשְׂרָאֵל אֵין לָכֶם מַשָּׂא בַּכָּתֵף עַתָּה עִבְדוּ אֶת ה’ אֱ-לֹהֵיכֶם וְאֵת עַמּוֹ יִשְׂרָאֵל

^[73] Ibid.

^[74] Exodus 34:1 וַיֹּאמֶר ה’ אֶל משֶׁה פְּסָל לְךָ שְׁנֵי לֻחֹת אֲבָנִים כָּרִאשֹׁנִים וְכָתַבְתִּי עַל הַלֻּחֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ and see also Deuteronomy 10:1.

^[75] Deuteronomy 4:13 וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל שְׁנֵי לֻחוֹת אֲבָנִים

^[76] See, for example, Yalkut Shimoni 119, 188, and 200.

^[77] Korban Ha’Eidah.

^[78] Deuteronomy 4:13 וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים וַיִּכְתְּבֵם עַל שְׁנֵי לֻחוֹת אֲבָנִים

^[79] HaKothev.

^[80] Exodus 32:15 וַיִּפֶן וַיֵּרֶד משֶׁה מִן הָהָר וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיָדוֹ לֻחֹת כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִים

This translation follows the view of the Vilna Gaon who inserts this verse into the text.

^[81] Rashi on Exodus 32:15.

^[82] Exodus 32:15 וַיִּפֶן וַיֵּרֶד משֶׁה מִן הָהָר וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיָדוֹ לֻחֹת כְּתֻבִים מִשְּׁנֵי עֶבְרֵיהֶם מִזֶּה וּמִזֶּה הֵם כְּתֻבִים

^[83] The tablets were six handbreadths long and three handbreadths wide with a thickness of three handbreadths. Hence, the front, back, right side, and left side of each tablet had identical dimensions (Korban Ha’Eidah). Tosafoth in B.T. Menachoth 99A sub verba “Melamed” (מלמד) agrees that these were the dimensions of the tablets. B.T. Nedarim 38A, however, has the width of the tablets as six handbreadths. In a segment of the Jerusalem Talmud not presented here, the Vilna Gaon comments on these conflicting views.

^[84] Song of Songs 5:14 יָדָיו גְּלִילֵי זָהָב מְמֻלָּאִים בַּתַּרְשִׁישׁ מֵעָיו עֶשֶׁת שֵׁן מְעֻלֶּפֶת סַפִּירִים

^[85] See Korban Ha’Eidah.

[86] Deuteronomy 33:2 וַיֹּאמַר ה’ מִסִּינַי בָּא וְזָרַח מִשֵּׂעִיר לָמוֹ הוֹפִיעַ מֵהַר פָּארָן וְאָתָה מֵרִבֲבֹת קֹדֶשׁ מִימִינוֹ אֵשְׁדָּת לָמוֹ

[87] Exodus 24:16 וַיִּשְׁכֹּן כְּבוֹד ה’ עַל הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל משֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן

[88] Exodus 24:15 וַיַּעַל משֶׁה אֶל הָהָר וַיְכַס הֶעָנָן אֶת הָהָר

[89] Exodus 32:1 וַיַּרְא הָעָם כִּי בשֵׁשׁ משֶׁה לָרֶדֶת מִן הָהָר וַיִּקָּהֵל הָעָם עַל אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ כִּי זֶה משֶׁה הָאִישׁ אֲשֶׁר הֶעֱלָנוּ מֵאֶרֶץ מִצְרַיִם לֹא יָדַעְנוּ מֶה הָיָה לוֹ

[90] Ibid.

[91] Exodus 32:7 וַיְדַבֵּר ה’ אֶל משֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם

[92] Exodus 32:17 וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל משֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה

[93] Exodus 32:18 וַיֹּאמֶר אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת חֲלוּשָׁה קוֹל עַנּוֹת אָנֹכִי שֹׁמֵעַ

[94] Ramban on Exodus 32:18.

[95] Exodus 32:19 וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וּמְחֹלֹת וַיִּחַר אַף משֶׁה וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר

[96] Korban Ha’eidah.

[97] Exodus 12:48 וְכִי יָגוּר אִתְּךָ גֵּר וְעָשָׂה פֶסַח לַה’ הִמּוֹל לוֹ כָל זָכָר וְאָז יִקְרַב לַעֲשׂתוֹ וְהָיָה כְּאֶזְרַח הָאָרֶץ וְכָל עָרֵל לֹא יֹאכַל בּוֹ

[98] Even a loyal Jew who cannot be circumcised for medical reasons may not partake of the Passover sacrifice (Rashi on Exodus 12:48). Nevertheless, this is a proper conclusion to draw because the term “uncircumcised” (עָרֵל) connotes exclusively idolaters (Mishnah Nedarim 3:11).

[99] Exodus 32:19 וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וּמְחֹלֹת וַיִּחַר אַף משֶׁה וַיַּשְׁלֵךְ מִיָּדָו אֶת הַלֻּחֹת וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר

[100] Deuteronomy 10:2 וְאֶכְתֹּב עַל הַלֻּחֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלֻּחֹת הָרִאשֹׁנִים אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן

[101] Maharsha on B.T. Yevamoth 62A.

[102] Deuteronomy 34:12 וּלְכֹל הַיָּד הַחֲזָקָה וּלְכֹל הַמּוֹרָא הַגָּדוֹל אֲשֶׁר עָשָׂה משֶׁה לְעֵינֵי כָּל יִשְׂרָאֵל according to the context here and see Onkelos who translates הַחֲזָקָה as תקפתא which can mean “dominant” or “overwhelming.”

[103] Moshe Rabbeinu’s strident pleas for mercy succeeded. Hashem desisted from destroying Israel and gave him a second set of tablets, so it was as if the two of them were tussling over the tablets and Moshe Rabbeinu won.

[104] Korban Ha’eidah.

[105] Deuteronomy 9:17 וָאֶתְפֹּשׂ בִּשְׁנֵי הַלֻּחֹת וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי וָאֲשַׁבְּרֵם לְעֵינֵיכֶם

[106] Korban Ha’eidah.

[107] About eighty-eight gallons or three hundred thirty-two liters.

[108] Ezekiel 47:12.

[109] Joel 2:23, according to Radak.

[110] The expression “rejoice in Hashem” implies that the Jews served Him by offering the Omer (Korban Ha’Eidah and Tiklin Chadathin).

[111] Ezekiel 47:12.

^[112] Micah 7:8 אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי כִּי אֵשֵׁב בַּחשֶׁךְ ה’ אוֹר לִי

^[113] Esther 2:21 בַּיָּמִים הָהֵם וּמָרְדֳּכַי ישֵׁב בְּשַׁעַר הַמֶּלֶךְ קָצַף בִּגְתָן וָתֶרֶשׁ שְׁנֵי סָרִיסֵי הַמֶּלֶךְ מִשֹּׁמְרֵי הַסַּף וַיְבַקְשׁוּ לִשְׁלֹחַ יָד בַּמֶּלֶךְ אֲחַשְׁוֵרשׁ

^[114] Esther 6:11וַיִּקַּח הָמָן אֶת הַלְּבוּשׁ וְאֶת הַסּוּס וַיַּלְבֵּשׁ אֶת מָרְדֳּכָי וַיַּרְכִּיבֵהוּ בִּרְחוֹב הָעִיר וַיִּקְרָא לְפָנָיו כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ

^[115] Esther 6:12 וַיָּשָׁב מָרְדֳּכַי אֶל שַׁעַר הַמֶּלֶךְ וְהָמָן נִדְחַף אֶל בֵּיתוֹ אָבֵל וַחֲפוּי רֹאשׁ

^[116] Esther 8:15 וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר וַעֲטֶרֶת זָהָב גְּדוֹלָה וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן וְהָעִיר שׁוּשָׁן צָהֲלָה וְשָׂמֵחָה

^[117] Esther 8:16 לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂן וִיקָר

^[118] Exodus 30:24. A Hin is slightly more than four liters. There are twelve Log in a Hin.

^[119] B.T. Horayoth 11B.

^[120] I Samuel 16:12 וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר ה’ קוּם מְשָׁחֵהוּ כִּי זֶה הוּא

^[121] Exodus 30:31. The Hebrew for “this” (זֶה) has a numerical value of twelve, hinting that this same twelve Log of oil will last forever (Korban Ha’Eidah; Tiklin Chadathin citing B.T. Horayoth 11B).

^[122] I Kings 1:33-34 וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָּה אֲשֶׁר לִי וְהוֹרַדְתֶּם אֹתוֹ אֶל גִּחוֹן. וּמָשַׁח אֹתוֹ שָׁם צָדוֹק הַכֹּהֵן וְנָתָן הַנָּבִיא לְמֶלֶךְ עַל יִשְׂרָאֵל וּתְקַעְתֶּם בַּשּׁוֹפָר וַאֲמַרְתֶּם יְחִי הַמֶּלֶךְ שְׁלֹמֹה

^[123] Korban Ha’Eidah.

^[124] The Torah cautions that a king must not deviate from the commandments “right or left so that he lengthen the days of his kingship, he and his sons, in the midst of Israel” (Deuteronomy 17:20). The end of the verse implies that a monarch’s son may only assume the kingship with the consensus of the people. Since a sizeable part of the population had declared Adonijah king (I Kings 1:25), Solomon could not simply inherit King David’s position. Instead, it was as if he was starting a new dynasty. He therefore required anointment (Etz Yosef on B.T. Horayoth 11B).

^[125] II Kings 11:1-16.

[126] The Tanach records that Jehoahaz assumed the throne at age twenty-three and ruled for three months. He was replaced by Jehoiakim, who was twenty-five (II Kings 23:31 and 23:36).

^[127] I Samuel 16:12 וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רֹאִי וַיֹּאמֶר ה’ קוּם מְשָׁחֵהוּ כִּי זֶה הוּא

^[128] Tiklin Chadathin.

[129] The word “balsam” (אֲפַרְסְמוֹן) hints at this because the root פרסם means “to publicize.” The anointment publicized their right to the kingship.

^[130] The Tanach frequently uses the imagery of an uplifted horn this way. For example, “May He grant strength to His king and raise the horn of His anointed one” (I Samuel 2:10). Yonathan ben Uziel interprets the end of the verse to mean “may he extend the reign of His anointed one.” He translates the phrase “May He lift the horn of His people” (Psalms 148:14) as “May He raise up the honor of his people.”

^[131] Genesis 49:10 לֹא יָסוּר שֵׁבֶט מִיהוּדָה וּמְחֹקֵק מִבֵּין רַגְלָיו עַד כִּי יָבֹא שִׁילֹה וְלוֹ יִקְּהַת עַמִּים

^[132] Deuteronomy 17:20 לְבִלְתִּי רוּם לְבָבוֹ מֵאֶחָיו וּלְבִלְתִּי סוּר מִן הַמִּצְוָה יָמִין וּשְׂמֹאול לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל

^[133] Deuteronomy 18:1 לֹא יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם יִשְׂרָאֵל אִשֵּׁי ה’ וְנַחֲלָתוֹ יֹאכֵלוּן

[134] The identity of all eighty prophets is not known. The Gemara states that “Many prophets arose for Israel — twice as many as [the number of people who] departed Egypt, but a prophecy which was needed for [future] generations was recorded whereas what was not needed was not recorded (B.T. Megillah 14A). (This translation follows the Constantinople edition of the Jerusalem Talmud which omits the word וכמה (“and several”) found in the Romm Vilna edition.)

[135] Isaiah 29:23 כִּי בִרְאֹתוֹ יְלָדָיו מַעֲשֵׂה יָדַי בְּקִרְבּוֹ יַקְדִּישׁוּ שְׁמִי וְהִקְדִּישׁוּ אֶת קְדוֹשׁ יַעֲקֹב וְאֶת אֱ-לֹהֵי יִשְׂרָאֵל יַעֲרִיצוּ

[136] Isaiah 29:24 וְיָדְעוּ תֹעֵי רוּחַ בִּינָה וְרוֹגְנִים יִלְמְדוּ לֶקַח according to Metzudoth Tziyon.

[137] Isaiah 6:10 הַשְׁמֵן לֵב הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ according to Metzudoth David.

[138] Isaiah 55:7 יַעֲזֹב רָשָׁע דַּרְכּוֹ וְאִישׁ אָוֶן מַחְשְׁבֹתָיו וְיָשֹׁב אֶל ה’ וִירַחֲמֵהוּ וְאֶל אֱ-לֹהֵינוּ כִּי יַרְבֶּה לִסְלוֹחַ

[139] Psalms 103:3-4 הַסֹּלֵחַ לְכָל עֲוֹנֵכִי הָרֹפֵא לְכָל תַּחֲלוּאָיְכִי. הַגּוֹאֵל מִשַּׁחַת חַיָּיְכִי הַמְעַטְּרֵכִי חֶסֶד וְרַחֲמִים

[140] Psalms 126:1 שִׁיר הַמַּעֲלוֹת בְּשׁוּב ה’ אֶת שִׁיבַת צִיּוֹן הָיִינוּ כְּחֹלְמִים

[141] B.T. Sanhedrin 97A gives a description of each of the seven years of the Sabbatical cycle which will culminate with the arrival of Mashiach after the seventh year.

[142] Zohar II:85B.

Although the date of the Exodus is usually given as 2448, according to some opinions, the Exodus occurred in 2450. The Jubilee year, when slaves go free, occurs after seven Sabbatical cycles, that is, every fifty years. There is a dispute about whether the Jubilee year itself counts as the first year of the following Sabbatical cycle or whether it is not included in any Sabbatical cycle (B.T. Rosh HaShanah 9A). Assuming that the Jubilee year counts as the first year of the following Sabbatical cycle, the year 2450 would mark the completion of the 350^th Sabbatical cycles since Creation and the 49^th Jubilee would start in the following year (Pardes Yosef on Exodus 20:2).

[143] Esther 9:27 קִיְּמוּ וְקִבְּלֻ [וְקִבְּלוּ קרי] הַיְּהוּדִים עֲלֵיהֶם וְעַל זַרְעָם וְעַל כָּל הַנִּלְוִים עֲלֵיהֶם וְלֹא יַעֲבוֹר לִהְיוֹת עֹשִׂים אֵת שְׁנֵי הַיָּמִים הָאֵלֶּה כִּכְתָבָם וְכִזְמַנָּם בְּכָל שָׁנָה וְשָׁנָה

[144] B.T. Pesachim 4A זְרִיזִין מַקְדִּימִין לְמִצְוֹת and B.T. Pesachim 64B אֵין מַעֲבִירִין עַל הַמִּצְוֹת

[145] Korban Ha’eidah.

[146] Jeremiah 16:14-15 לָכֵן הִנֵּה יָמִים בָּאִים נְאֻם ה’ וְלֹא יֵאָמֵר עוֹד חַי ה’ אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם. כִּי אִם חַי ה’ אֲשֶׁר הֶעֱלָה אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ צָפוֹן וּמִכֹּל הָאֲרָצוֹת אֲשֶׁר הִדִּיחָם שָׁמָּה וַהֲשִׁבֹתִים עַל אַדְמָתָם אֲשֶׁר נָתַתִּי לַאֲבוֹתָם.

[147] Genesis 35:10 וַיֹּאמֶר לוֹ אֱ-לֹהִים שִׁמְךָ יַעֲקֹב לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל

[148] Isaiah 43:18-19 אַל תִּזְכְּרוּ רִאשֹׁנוֹת וְקַדְמֹנִיּוֹת אַל תִּתְבֹּנָנוּ. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵּדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת.

[149] The rabbis provide additional details about this war in B.T. Avodah Zarah 3A-3B.

[150] Exodus 2:23 וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבֹדָה וַיִּזְעָקוּ וַתַּעַל שַׁוְעָתָם אֶל הָאֱ-לֹהִים מִן הָעֲבֹדָה

[151] Exodus 2:24 וַיִּשְׁמַע אֱ-לֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱ-לֹהִים אֶת בְּרִיתוֹ אֶת אַבְרָהָם אֶת יִצְחָק וְאֶת יַעֲקֹב

[152] Ibid.

[153] Ibid. and Exodus 2:25 וַיַּרְא אֱ-לֹהִים אֶת בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱ-לֹהִים

[154] Ibid.

[155] Deuteronomy 4:30 בַּצַּר לְךָ וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ עַד ה’ אֱ-לֹהֶיךָ וְשָׁמַעְתָּ בְּקֹלוֹ

[156] Ibid.

[157] Ibid.

[158] Deuteronomy 4:31 כִּי אֵל רַחוּם ה’ אֱ-לֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבֹתֶיךָ אֲשֶׁר נִשְׁבַּע לָהֶם

[159] Ibid.

[160] This translation follows the Korban Ha’eidah’s version of the text.

[161] I Samuel 2:27 וַיָּבֹא אִישׁ אֱ-לֹהִים אֶל עֵלִי וַיֹּאמֶר אֵלָיו כֹּה אָמַר ה’ הֲנִגְלֹה נִגְלֵיתִי אֶל בֵּית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה

[162] Isaiah 43:13 כֹּה אָמַר ה’ גֹּאַלְכֶם קְדוֹשׁ יִשְׂרָאֵל לְמַעַנְכֶם שִׁלַּחְתִּי בָבֶלָה וְהוֹרַדְתִּי בָרִיחִים כֻּלָּם וְכַשְׂדִּים בָּאֳנִיּוֹת רִנָּתָם

[163] Jeremiah 49:38 וְשַׂמְתִּי כִסְאִי בְּעֵילָם וְהַאֲבַדְתִּי מִשָּׁם מֶלֶךְ וְשָׂרִים נְאֻם ה’

[164] Daniel 8:2 וָאֶרְאֶה בֶּחָזוֹן וַיְהִי בִּרְאֹתִי וַאֲנִי בְּשׁוּשַׁן הַבִּירָה אֲשֶׁר בְּעֵילָם הַמְּדִינָה וָאֶרְאֶה בֶּחָזוֹן וַאֲנִי הָיִיתִי עַל אוּבַל אוּלָי

[165] Zachariah 9:13-14 כִּי דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת מִלֵּאתִי אֶפְרַיִם וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל בָּנַיִךְ יָוָן וְשַׂמְתִּיךְ כְּחֶרֶב גִּבּוֹר. וַה’ עֲלֵיהֶם יֵרָאֶה וְיָצָא כַבָּרָק חִצּוֹ וַא-דֹנָי יֱ-דֹ-וִ-ד בַּשּׁוֹפָר יִתְקָע וְהָלַךְ בְּסַעֲרוֹת תֵּימָן.

[166] Isaiah 21:11 מַשָּׂא דּוּמָה אֵלַי קֹרֵא מִשֵּׂעִיר שֹׁמֵר מַה מִּלַּיְלָה שֹׁמֵר מַה מִּלֵּיל according to Rashi. Although Isaiah lived long before the Roman conquest of the Land of Israel, he knew about it prophetically and referred to it by name.

[167] Isaiah 21:12 אָמַר שֹׁמֵר אָתָא בֹקֶר וְגַם לָיְלָה אִם תִּבְעָיוּן בְּעָיוּ שֻׁבוּ אֵתָיוּ according to Rashi.

[168] Korban Ha’eidah.

[169] This passage forms the source for one of the stanzas of the poem “It was in the middle of the night” which is recited after the conclusion of the Haggadah:

פּוּרָה תִדְרוֹךְ לְשׁוֹמֵר מַה מִלַּיְלָה. צָרַח כַּשּׁוֹמֵר וְשָֹח אָתָא בֹקֶר וְגַם לַיְלָה. וַיְהִי בַּחֲצִי הַלַּיְלָה

[170] Psalms 95:7 כִּי הוּא אֱ-לֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם בְּקֹלוֹ תִשְׁמָעוּ

[171] Exodus 16:25 וַיֹּאמֶר משֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַה’ הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה

[172] P’nei Moshe. Alternatively, Rabbi Levi draws a parallel here between the use of today and “Today if you heed His voice” (Korban Ha’eidah).

[173] Isaiah 30:15 כִּי כֹה אָמַר אֲ-דֹנָי ה’ קְדוֹשׁ יִשְׂרָאֵל בְּשׁוּבָה וָנַחַת תִּוָּשֵׁעוּן בְּהַשְׁקֵט וּבְבִטְחָה תִּהְיֶה גְּבוּרַתְכֶם וְלֹא אֲבִיתֶם

^[174] See, for example, Megillah 4:4.

^[175] Exodus 3:10 וְעַתָּה לְכָה וְאֶשְׁלָחֲךָ אֶל פַּרְעֹה וְהוֹצֵא אֶת עַמִּי בְנֵי יִשְׂרָאֵל מִמִּצְרָיִם, and see also 7:4 for a similar expression.

^[176] Leviticus 22:28.

^[177] Exodus 2:11-15.

^[178] Exodus 18:4 וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי אֱ-לֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה

^[179] Exodus 2:15וַיִּשְׁמַע פַּרְעֹה אֶת הַדָּבָר הַזֶּה וַיְבַקֵּשׁ לַהֲרֹג אֶת משֶׁה וַיִּבְרַח משֶׁה מִפְּנֵי פַרְעֹה וַיֵּשֶׁב בְּאֶרֶץ מִדְיָן וַיֵּשֶׁב עַל הַבְּאֵר

^[180] Etz Yosef points out that earlier on the verse says that Pharaoh “sought to kill Moses” (וַיְבַקֵּשׁ לַהֲרֹג אֶת משֶׁה) rather than saying Pharaoh “sought Moses to kill him” (ויבקש את משה להרגו), further implying that Pharaoh had already arrested Moshe Rabbeinu.

^[181] Song of Songs 7:5 צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן עֵינַיִךְ בְּרֵכוֹת בְּחֶשְׁבּוֹן עַל שַׁעַר בַּת רַבִּים אַפֵּךְ כְּמִגְדַּל הַלְּבָנוֹן צוֹפֶה פְּנֵי דַמָּשֶׂק

^[182] Although Rabbi Yehudah HaNasi was often called simply “Rabbi,” this cannot be a reference to him because he would not have quoted Rabbi Evyathar who lived in a much later generation.

^[183] Exodus 18:4 וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי אֱ-לֹהֵי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה

^[184] Proverbs 21:18 כֹּפֶר לַצַּדִּיק רָשָׁע וְתַחַת יְשָׁרִים בּוֹגֵד

^[185] Proverbs 11:8 צַדִּיק מִצָּרָה נֶחֱלָץ וַיָּבֹא רָשָׁע תַּחְתָּיו

^[186] Exodus 4:11 וַיֹּאמֶר ה’ אֵלָיו מִי שָׂם פֶּה לָאָדָם אוֹ מִי יָשׂוּם אִלֵּם אוֹ חֵרֵשׁ אוֹ פִקֵּחַ אוֹ עִוֵּר הֲלֹא אָנֹכִי ה’

^[187] Deuteronomy 4:7 כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱ-לֹהִים קְרֹבִים אֵלָיו כַּה’ אֱ-לֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו

^[188] Jonah 2:11 וַיֹּאמֶר ה’ לַדָּג וַיָּקֵא אֶת יוֹנָה אֶל הַיַּבָּשָׁה

^[189] Daniel 3:28 עָנֵה נְבוּכַדְנֶצַּר וְאָמַר בְּרִיךְ אֱ-לָהֲהוֹן דִּי שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ דִּי שְׁלַח מַלְאֲכֵהּ וְשֵׁיזִב לְעַבְדוֹהִי דִּי הִתְרְחִצוּ עֲלוֹהִי וּמִלַּת מַלְכָּא שַׁנִּיו וִיהַבוּ גֶשְׁמְיהוֹן [גֶשְׁמְהוֹן קרי] דִּי לָא יִפְלְחוּן וְלָא יִסְגְּדוּן לְכָל אֱלָהּ לָהֵן לֵא-לָהֲהוֹן Shadrach, Meshach and Abed Nego were names Nebuchadnezzar gave to Hananiah, Mishael and Azariah (Etz Yosef).

^[190] Daniel 6:23 אֱ-לָהִי שְׁלַח מַלְאֲכֵהּ וּסֲגַר פֻּם אַרְיָוָתָא וְלָא חַבְּלוּנִי כָּל קֳבֵל דִּי קָדָמוֹהִי זָכוּ הִשְׁתְּכַחַת לִי וְאַף קָדָמָיךְ מַלְכָּא חֲבוּלָה לָא עַבְדֵת

^[191] Joel 3:5 וְהָיָה כֹּל אֲשֶׁר יִקְרָא בְּשֵׁם ה’ יִמָּלֵט כִּי בְּהַר צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר ה’ וּבַשְּׂרִידִים אֲשֶׁר ה’ קֹרֵא

^[192] Perush MiBa’al Sefer Chareidim.

^[193] Etz Yosef suggests an alternative: The word “דיו” as used here may mean “tax,” so that the response was that the soldiers had exempted Rav from paying a certain tax.

^[194] Joel 3:5 וְהָיָה כֹּל אֲשֶׁר יִקְרָא בְּשֵׁם ה’ יִמָּלֵט כִּי בְּהַר צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר ה’ וּבַשְּׂרִידִים אֲשֶׁר ה’ קֹרֵא

^[195] This appears to be the plain meaning of the text. P’nei Moshe, however, comments that the judge let him off entirely because they had the same name. Etz Yosef agrees, stating that it would be an insult to the judge to punish someone with the same name since news would spread that “Alexander has been punished,” and the public might not realize that it was another person.

^[196] Joel 3:5 וְהָיָה כֹּל אֲשֶׁר יִקְרָא בְּשֵׁם ה’ יִמָּלֵט כִּי בְּהַר צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר ה’ וּבַשְּׂרִידִים אֲשֶׁר ה’ קֹרֵא

^[197] Midrash Tehillim 4:3.

^[198] Psalms 55:23 הַשְׁלֵךְ עַל ה’ יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ לֹא יִתֵּן לְעוֹלָם מוֹט לַצַּדִּיק

^[199] II Chronicles 18:31 וַיְהִי כִּרְאוֹת שָׂרֵי הָרֶכֶב אֶת יְהוֹשָׁפָט וְהֵמָּה אָמְרוּ מֶלֶךְ יִשְׂרָאֵל הוּא וַיָּסֹבּוּ עָלָיו לְהִלָּחֵם וַיִּזְעַק יְהוֹשָׁפָט וַה’ עֲזָרוֹ וַיְסִיתֵם אֱ-לֹהִים מִמֶּנּוּ

^[200] Psalms 146:5 אַשְׁרֵי שֶׁאֵ-ל יַעֲקֹב בְּעֶזְרוֹ שִׂבְרוֹ עַל ה’ אֱ-לֹהָיו

^[201] Psalms 146:6 עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם

^[202] The word קוזמוקלטור in the text is Greek. “Cosmos” means “universe” just as in modern English. The suffix “crat” means “ruler” just as in words such as “bureaucrat” or “autocrat.” Thus, a “cosmocrat” is a “universal ruler.” (An “r” is sometimes exchanged with an “l” when foreign words are used in the Talmud.)

^[203] Psalms 146:6 עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת הַיָּם וְאֶת כָּל אֲשֶׁר בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם

^[204] Deuteronomy 4:7 כִּי מִי גוֹי גָּדוֹל אֲשֶׁר לוֹ אֱ-לֹהִים קְרֹבִים אֵלָיו כַּה’ אֱ-לֹהֵינוּ בְּכָל קָרְאֵנוּ אֵלָיו

^[205] Psalms 122:8 לְמַעַן אַחַי וְרֵעָי אֲדַבְּרָה נָּא שָׁלוֹם בָּךְ

^[206] See Rashi ad. loc.

^[207] This seems to be the plain meaning. Rabbi Yaakov ibn Chaviv, however, offers an elaborate explanation that the psalm should be read as a colloquy among King David, the scoffers of the generation, the righteous of the generation, and God.

^[208] Psalms 148:14 וַיָּרֶם קֶרֶן לְעַמּוֹ תְּהִלָּה לְכָל חֲסִידָיו לִבְנֵי יִשְׂרָאֵל עַם קְרֹבוֹ הַלְלוּיָ-הּ

[209] Genesis, chapter 17.

[210] Genesis 17:1 וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא ה’ אֶל אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי אֵ-ל שַׁ-דַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים

The material which follows until the end of the Mishnah does not appear in the Babylonian Talmud.

[211] Jeremiah 33:25 כֹּה אָמַר ה’ אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי

[212] Exodus 24:8 וַיִּקַּח משֶׁה אֶת הַדָּם וַיִּזְרֹק עַל הָעָם וַיֹּאמֶר הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת ה’ עִמָּכֶם עַל כָּל הַדְּבָרִים הָאֵלֶּה

[213] Rabbeinu Nissim on B.T. Nedarim 31B.

[214] Exodus 16:27-28 וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ. וַיֹּאמֶר ה’ אֶל משֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְוֹתַי וְתוֹרֹתָי.

[215] Exodus 16:29 רְאוּ כִּי ה’ נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי

[216] Ezekiel 20:13 וַיַּמְרוּ בִי בֵית יִשְׂרָאֵל בַּמִּדְבָּר בְּחֻקּוֹתַי לֹא הָלָכוּ וְאֶת מִשְׁפָּטַי מָאָסוּ אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם וְאֶת שַׁבְּתֹתַי חִלְּלוּ מְאֹד וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם בַּמִּדְבָּר לְכַלּוֹתָם (A similar verse also appears in Ezekiel 20:21: וַיַּמְרוּ בִי הַבָּנִים בְּחֻקּוֹתַי לֹא הָלָכוּ וְאֶת מִשְׁפָּטַי לֹא שָׁמְרוּ לַעֲשׂוֹת אוֹתָם אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם אֶת שַׁבְּתוֹתַי חִלֵּלוּ וָאֹמַר לִשְׁפֹּךְ חֲמָתִי עֲלֵיהֶם לְכַלּוֹת אֲפִּי בָּם בַּמִּדְבָּר).

[217] Nehemiah 9:13 וְעַל הַר סִינַי יָרַדְתָּ וְדַבֵּר עִמָּהֶם מִשָּׁמָיִם וַתִּתֵּן לָהֶם מִשְׁפָּטִים יְשָׁרִים וְתוֹרוֹת אֱמֶת חֻקִּים וּמִצְוֹת טוֹבִים

[218] Nehemiah 9:14 וְאֶת שַׁבַּת קָדְשְׁךָ הוֹדַעְתָּ לָהֶם וּמִצְווֹת וְחֻקִּים וְתוֹרָה צִוִּיתָ לָהֶם בְּיַד מֹשֶׁה עַבְדֶּךָ

[219] Numbers 15:22 וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְוֹת הָאֵלֶּה אֲשֶׁר דִּבֶּר ה’ אֶל משֶׁה

[220] Leviticus 4:13 et. seq.

[221] Ramban on Numbers 15:22, based on Sifrei, Parashath Shelach 5. Burnt offerings are considered stricter than sin-offerings because the latter are consumed by Kohanim rather than being completely burned (Torah Temimah on Deuteronomy 12:17, note 66).

[222] Ezekiel 20:39 וְאַתֶּם בֵּית יִשְׂרָאֵל כֹּה אָמַר אֲ-דֹנָי יֱדֹוִד אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ וְאַחַר אִם אֵינְכֶם שֹׁמְעִים אֵלָי וְאֶת שֵׁם קָדְשִׁי לֹא תְחַלְּלוּ עוֹד בְּמַתְּנוֹתֵיכֶם וּבְגִלּוּלֵיכֶם

[223] This is the view of most commentators. Targum Yonathan on Exodus 4:24, however, states that the reference is to Moshe Rabbeinu’s other son, Gershom.

[224] Exodus 4:24 וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ ה’ וַיְבַקֵּשׁ הֲמִיתוֹ according to Onkelos.

[225] Exodus 4:19 וַיֹּאמֶר ה’ אֶל משֶׁה בְּמִדְיָן לֵךְ שֻׁב מִצְרָיִם כִּי מֵתוּ כָּל הָאֲנָשִׁים הַמְבַקְשִׁים אֶת נַפְשֶׁךָ

[226] Exodus 4:24 וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן וַיִּפְגְּשֵׁהוּ ה’ וַיְבַקֵּשׁ הֲמִיתוֹ according to Onkelos.

[227] Korban Ha’eidah and Ran on B.T. Nedarim 32A.

[228] The words “God forbid” do not appear in B.T. Nedarim 32A and seem out of place because Moshe Rabbeinu would undoubtedly have considered the baby’s death as a serious calamity and because the baby certainly had no responsibility for his own circumcision. It is possible that whoever hand-copied the text hundreds of years ago accidentally inserted this phrase because Rabbi Yossi used it above.

[229] Perush HaRiva on Exodus 4:25.

[230] P’nei Moshe, citing B.T. Nedarim 32B.

[231] Exodus 4:25 וַתִּקַּח צִפֹּרָה צֹר וַתִּכְרֹת אֶת עָרְלַת בְּנָהּ וַתַּגַּע לְרַגְלָיו וַתֹּאמֶר כִּי חֲתַן דָּמִים אַתָּה לִי

This translation follows the view that the angel attacked Moshe Rabbeinu, and he could not perform the Mitzvah himself (see Chizkuni on Exodus 4:25). According to the view that the angel attacked the baby, Zipporah passed the stone to Moshe Rabbeinu, and he performed the circumcision since it is a father’s Mitzvah to do so (see Shulchan Aruch, Yoreh Deah 260:1).

[232] P’nei Moshe. Korban Ha’eidah, however, states that in her haste to rescue Moshe Rabbeinu, she accidentally cut the baby’s feet.

^[233] Genesis 47:29-30 וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת וַיִּקְרָא לִבְנוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ שִׂים נָא יָדְךָ תַּחַת יְרֵכִי וְעָשִׂיתָ עִמָּדִי חֶסֶד וֶאֱמֶת אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם. וְשָׁכַבְתִּי עִם אֲבֹתַי וּנְשָׂאתַנִי מִמִּצְרַיִם וּקְבַרְתַּנִי בִּקְבֻרָתָם וַיֹּאמַר אָנֹכִי אֶעְשֶׂה כִדְבָרֶךָ.

^[234] Psalms 116:9 אֶתְהַלֵּךְ לִפְנֵי ה’ בְּאַרְצוֹת הַחַיִּים

^[235] Isaiah 42:5 כֹּה אָמַר הָאֵ-ל ה’ בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ

^[236] P’nei Moshe.

^[237] Ezekiel 37:12 and 14 לָכֵן הִנָּבֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר אֲ-דֹנָי יֱ-דֹ-וִ-ד הִנֵּה אֲנִי פֹתֵחַ אֶת קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי וְהֵבֵאתִי אֶתְכֶם אֶל אַדְמַת יִשְׂרָאֵל… וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל אַדְמַתְכֶם וִידַעְתֶּם כִּי אֲנִי ה’ דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם ה’.

[238] Exodus 19:1 בַּחֹדֶשׁ הַשְּׁלִישִׁי לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם בַּיּוֹם הַזֶּה בָּאוּ מִדְבַּר סִינָי

[239] Numbers 1:1 וַיְדַבֵּר ה’ אֶל משֶׁה בְמִדְבַּר סִינַי בַּשָּׁנָה הַשֵּׁנִית לְצֵאתָם מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הָרִאשׁוֹן לֵאמֹר

[240] Numbers 33:38 וַיַּעַל אַהֲרֹן הַכֹּהֵן אֶל הֹר הָהָר עַל פִּי ה’ וַיָּמָת שָׁם בִּשְׁנַת הָאַרְבָּעִים לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בַּחֹדֶשׁ הַחֲמִישִׁי בְּאֶחָד לַחֹדֶשׁ

[241] I Kings 6:1 וַיְהִי בִשְׁמוֹנִים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה לְצֵאת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם בַּשָּׁנָה הָרְבִיעִית בְּחֹדֶשׁ זִו הוּא הַחֹדֶשׁ הַשֵּׁנִי לִמְלֹךְ שְׁלֹמֹה עַל יִשְׂרָאֵל וַיִּבֶן הַבַּיִת לַה’

Prior to the Babylonian exile, the months of the Hebrew calendar had Hebrew names. Splendor (זִו) refers to Iyar, the month which follows Nissan. Since the verse calls Splendor/Iyar the second month, it is clearly counting from Nissan.

Shortly before his death, King David ordered the coronation of twelve-year-old Solomon to ensure that his right to succeed him would not be challenged by a competing son, Prince Adonijah (I kings 1:32-48). Nevertheless, King Solomon’s rule did not count as beginning until King David’s death, which occurred on Shavuoth which falls in the month of Sivan (J.T. Beitzah 2:4 (11A)). This verse counts the fourth year of King Solomon’s as commencing in Nissan, not Sivan, and therefore shows that even hundreds of years after Israel left the Sinai Desert, Nissan was considered the first month of the year, especially when counting the years of a king’s reign.

[242] I Kings 9:10 וַיְהִי מִקְצֵה עֶשְׂרִים שָׁנָה אֲשֶׁר בָּנָה שְׁלֹמֹה אֶת שְׁנֵי הַבָּתִּים אֶת בֵּית ה’ וְאֶת בֵּית הַמֶּלֶךְ

[243] Ezekiel 40:1 בְּעֶשְׂרִים וְחָמֵשׁ שָׁנָה לְגָלוּתֵנוּ בְּרֹאשׁ הַשָּׁנָה בֶּעָשׂוֹר לַחֹדֶשׁ בְּאַרְבַּע עֶשְׂרֵה שָׁנָה אַחַר אֲשֶׁר הֻכְּתָה הָעִיר בְּעֶצֶם הַיּוֹם הַזֶּה הָיְתָה עָלַי יַד ה’ וַיָּבֵא אֹתִי שָׁמָּה

This verse seems confusing because it appears to say that the first day of the year falls on the tenth of Tishrei, which is Yom Kippur. Rashi ad. loc. explains that this was a jubilee year when the Shofar was blown on Yom Kippur and the year was deemed to start then.

[244] Haggai 1:1 בִּשְׁנַת שְׁתַּיִם לְדָרְיָוֶשׁ הַמֶּלֶךְ בַּחֹדֶשׁ הַשִּׁשִּׁי בְּיוֹם אֶחָד לַחֹדֶשׁ הָיָה דְבַר ה’ בְּיַד חַגַּי הַנָּבִיא אֶל זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל פַּחַת יְהוּדָה וְאֶל יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל לֵאמֹר

[245] Daniel 10:1 בִּשְׁנַת שָׁלוֹשׁ לְכוֹרֶשׁ מֶלֶךְ פָּרַס דָּבָר נִגְלָה לְדָנִיֵּאל אֲשֶׁר נִקְרָא שְׁמוֹ בֵּלְטְשַׁאצַּר וֶאֱמֶת הַדָּבָר וְצָבָא גָדוֹל וּבִין אֶת הַדָּבָר וּבִינָה לוֹ בַּמַּרְאֶה

[246] II Chronicles 3:2 וַיָּחֶל לִבְנוֹת בַּחֹדֶשׁ הַשֵּׁנִי בַּשֵּׁנִי בִּשְׁנַת אַרְבַּע לְמַלְכוּתוֹ

[247] Exodus 20:2; Deuteronomy 5:6 אָנֹכִי ה’ אֱ-לֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים.

[248] It is unclear how this difference in spelling conveys this meaning. Perhaps the meaning is as follows:  Grammatically, the letter Yud (י) at the end of a word signifies “I,” as in אַרְצִי (my land) or בְּנִי (my son).  Although הוֹצֵאתִךָ without a Yud (י) still translates as “I took you out,” the absence of Yud (י) de-emphasizes the “I” and implies that the Divine Presence was also rescued.

[249] Exodus 24:10, according to Onkelos וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר

[250] Exodus 1:14 and 5:7.

[251] Korban Ha’Eidah and P’nei Moshe.

[252] Korban Ha’Eidah; P’nei Moshe.

[253] Ezekiel 1:26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל רֹאשָׁם כְּמַרְאֵה אֶבֶן סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה

[254] Exodus 24:10 וַיִּרְאוּ אֵת אֱ-לֹהֵי יִשְׂרָאֵל וְתַחַת רַגְלָיו כְּמַעֲשֵׂה לִבְנַת הַסַּפִּיר וּכְעֶצֶם הַשָּׁמַיִם לָטֹהַר

[255] Ibid.

[256] II Samuel 7:23 according to Radak וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ אֲשֶׁר הָלְכוּ אֱ-לֹהִים לִפְדּוֹת לוֹ לְעָם וְלָשׂוּם לוֹ שֵׁם וְלַעֲשׂוֹת לָכֶם הַגְּדוּלָּה וְנֹרָאוֹת לְאַרְצֶךָ מִפְּנֵי עַמְּךָ אֲשֶׁר פָּדִיתָ לְּךָ מִמִּצְרַיִם גּוֹיִם וֵא-לֹהָיו

[257] See Psalms 47:4 for an example of this usage.

[258] Exodus 14:13 וַיֹּאמֶר משֶׁה אֶל הָעָם אַל תִּירָאוּ הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה’ אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאֹתָם עוֹד עַד עוֹלָם

[259] Deuteronomy 17:16 רַק לֹא יַרְבֶּה לּוֹ סוּסִים וְלֹא יָשִׁיב אֶת הָעָם מִצְרַיְמָה לְמַעַן הַרְבּוֹת סוּס וַה’ אָמַר לָכֶם לֹא תֹסִפוּן לָשׁוּב בַּדֶּרֶךְ הַזֶּה עוֹד

[260] Deuteronomy 28:68 וֶהֱשִׁיבְךָ ה’ מִצְרַיִם בָּאֳנִיּוֹת בַּדֶּרֶךְ אֲשֶׁר אָמַרְתִּי לְךָ לֹא תֹסִיף עוֹד לִרְאֹתָהּ וְהִתְמַכַּרְתֶּם שָׁם לְאֹיְבֶיךָ לַעֲבָדִים וְלִשְׁפָחוֹת וְאֵין קֹנֶה

[261] Isaiah 31:1 הוֹי הַיֹּרְדִים מִצְרַיִם לְעֶזְרָה עַל סוּסִים יִשָּׁעֵנוּ וַיִּבְטְחוּ עַל רֶכֶב כִּי רָב וְעַל פָּרָשִׁים כִּי עָצְמוּ מְאֹד וְלֹא שָׁעוּ עַל קְדוֹשׁ יִשְׂרָאֵל וְאֶת ה’ לֹא דָרָשׁוּ

[262] Isaiah 31:3 וּמִצְרַיִם אָדָם וְלֹא אֵ-ל וְסוּסֵיהֶם בָּשָׂר וְלֹא רוּחַ וַה’ יַטֶּה יָדוֹ וְכָשַׁל עוֹזֵר וְנָפַל עָזֻר וְיַחְדָּו כֻּלָּם יִכְלָיוּן

[263] Jeremiah 42:15-16 וְעַתָּה לָכֵן שִׁמְעוּ דְבַר ה’ שְׁאֵרִית יְהוּדָה כֹּה אָמַר ה’ צְבָאוֹת אֱ-לֹהֵי יִשְׂרָאֵל אִם אַתֶּם שׂוֹם תְּשִׂמוּן פְּנֵיכֶם לָבֹא מִצְרַיִם וּבָאתֶם לָגוּר שָׁם. וְהָיְתָה הַחֶרֶב אֲשֶׁר אַתֶּם יְרֵאִים מִמֶּנָּה שָׁם תַּשִּׂיג אֶתְכֶם בְּאֶרֶץ מִצְרָיִם וְהָרָעָב אֲשֶׁר אַתֶּם דֹּאֲגִים מִמֶּנּוּ שָׁם יִדְבַּק אַחֲרֵיכֶם מִצְרַיִם וְשָׁם תָּמֻתוּ.

After Nebuchadnezzar’s army destroyed Jerusalem and exiled most of the Jews to Babylonia, Gedaliah, son of Ahikam, became the leader of those who remained in the Land of Israel. Johanan, son of Kareah, warned Gedaliah of a murder plot against him, but Gedaliah failed to listen and was killed (Jeremiah 40: 15-16 and 41:2). Johanan then became one of the main leaders of the people. He and his followers have no share in the world to come because they disobeyed the admonition of Jeremiah quoted here (J.T. Sanhedrin 10:5 (53B).

^[264] P’nei Moshe.

^[265] Psalms 18:51 מַגְדִּל יְשׁוּעוֹת מַלְכּוֹ וְעֹשֶׂה חֶסֶד לִמְשִׁיחוֹ לְדָוִד וּלְזַרְעוֹ עַד עוֹלָם

^[266] P’nei Moshe. See also Ezekiel 37:24 which says, “My servant David will rule over them… .”

^[267] צמח: צ = 90; מ = 40; ח = 8, totaling 138. מנחם: מ = 40; נ = 50; ח = 8; ם = 40, totaling 138.

^[268] She was not suggesting that the baby somehow bore responsibility for the destruction of the Temple. Rather, the coincidence of the two events showed that he had a bad Mazal. See Eichah Rabbah 1:51.

^[269] Isaiah 10:34 וְנִקַּף סִבְכֵי הַיַּעַר בַּבַּרְזֶל וְהַלְּבָנוֹן בְּאַדִּיר יִפּוֹל

^[270] B.T. Yoma 39B. Lebanon derives from the word “Lavan,” לבן, white, because the Temple service “whitens,” i.e., atones for sins.

^[271] Isaiah 11:1 וְיָצָא חֹטֶר מִגֶּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה

[272] Exodus 14:13 וַיֹּאמֶר משֶׁה אֶל הָעָם אַל תִּירָאוּ הִתְיַצְּבוּ וּרְאוּ אֶת יְשׁוּעַת ה’ אֲשֶׁר יַעֲשֶׂה לָכֶם הַיּוֹם כִּי אֲשֶׁר רְאִיתֶם אֶת מִצְרַיִם הַיּוֹם לֹא תֹסִפוּ לִרְאֹתָם עוֹד עַד עוֹלָם

[273] Ibid.

[274] Exodus 14:14 ה’ יִלָּחֵם לָכֶם וְאַתֶּם תַּחֲרִשׁוּן

[275] Ibid.

[276] Korban He’eidah.

[277] The first-born lost this privilege after the sin of the golden calf, and it was transferred to the Kohanim, as the Gemara will explain.

[278] Numbers 3:13 כִּי לִי כָּל בְּכוֹר בְּיוֹם הַכֹּתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם הִקְדַּשְׁתִּי לִי כָל בְּכוֹר בְּיִשְׂרָאֵל מֵאָדָם עַד בְּהֵמָה לִי יִהְיוּ אֲנִי ה’

[279] Exodus 12:12 וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי ה’

[280] P’nei Moshe. Korban Ha’eidah, however, states that the destruction of the Egyptian gods and the destruction of the first-born were identical because the Egyptians worshiped their first-born.

[281] Genesis 27:15 וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת אֲשֶׁר אִתָּהּ בַּבָּיִת וַתַּלְבֵּשׁ אֶת יַעֲקֹב בְּנָהּ הַקָּטָן

[282] Isaiah 14:5 שָׁבַר ה’ מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים

[283] See Korban Ha’eidah and P’nei Moshe.

[284] Isaiah 26:4 בִּטְחוּ בַה’ עֲדֵי עַד כִּי בְּיָ-הּ ה’ צוּר עוֹלָמִים

[285] Genesis 2:4 אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת ה’ אֱ-לֹהִים אֶרֶץ וְשָׁמָיִם

[286] Korban Ha’eidah. According to Pesikta Rabbethai 21, however, the upward curvature of the Hay (ה) signifies that the dead are purified in Gehinnom and then rise to Heaven.

[287] Jeremiah 30:6 שַׁאֲלוּ נָא וּרְאוּ אִם יֹלֵד זָכָר מַדּוּעַ רָאִיתִי כָל גֶּבֶר יָדָיו עַל חֲלָצָיו כַּיּוֹלֵדָה וְנֶהֶפְכוּ כָל פָּנִים לְיֵרָקוֹן

[288] Psalms 113:1 הַלְלוּיָ-הּ הַלְלוּ עַבְדֵי ה’ הַלְלוּ אֶת שֵׁם ה’

[289] This Amora was the grandson of Rabbi Yehudah HaNassi. The Babylonian Talmud calls him Rabbi Yehudah Nessiah.

[290] Psalms 68:5 שִׁירוּ לֵא-לֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָ-הּ שְׁמוֹ וְעִלְזוּ לְפָנָיו

[291] See Ramban on Genesis 43:20.

[292] Ramban on Genesis 1:1; Nefesh HaChayim 1:1.

[293] See Breishith Rabbah 12:10 and 15:22.

[294] Psalms 68:5 שִׁירוּ לֵא-לֹהִים זַמְּרוּ שְׁמוֹ סֹלּוּ לָרֹכֵב בָּעֲרָבוֹת בְּיָ-הּ שְׁמוֹ וְעִלְזוּ לְפָנָיו

[295] Genesis 50:7 וַיַּעַל יוֹסֵף לִקְבֹּר אֶת אָבִיו וַיַּעֲלוּ אִתּוֹ כָּל עַבְדֵי פַרְעֹה זִקְנֵי בֵיתוֹ וְכֹל זִקְנֵי אֶרֶץ מִצְרָיִם

[296] Exodus 13:19 וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱ-לֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם

[297] Deuteronomy 34:6 וַיִּקְבֹּר אֹתוֹ בַגַּי בְּאֶרֶץ מוֹאָב מוּל בֵּית פְּעוֹר וְלֹא יָדַע אִישׁ אֶת קְבֻרָתוֹ עַד הַיּוֹם הַזֶּה The Hebrew for “in the valley” has the same numeric value as “God” (יָ-הּ) (Rabbeinu Bachye ad. loc.).

[298] Isaiah 58:8 אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ וַאֲרֻכָתְךָ מְהֵרָה תִצְמָח וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה’ יַאַסְפֶךָ

[299] Korban Ha’eidah.

[300] Exodus 13:19 וַיִּקַּח משֶׁה אֶת עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱ-לֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת עַצְמֹתַי מִזֶּה אִתְּכֶם

[301] P’nei Moshe. Part of the objection may have been that, as the Gemara states further on, each tribe carried the remains of its leader to the Land of Israel. Accordingly, the tribes of Ephraim and Manasseh should have handled transporting Joseph’s remains, not Moshe Rabbeinu, the leader of the entire nation (Korban Ha’eidah).

[302] Genesis 46:4 אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל עֵינֶיךָ

[303] A Mil consists of 2,000 cubits, approximately two-thirds of a mile or 1080 meters, so four Mil works out to roughly 2.6 miles or 4.3 kilometers.

[304] Numbers 32:37-38 וּבְנֵי רְאוּבֵן בָּנוּ אֶת חֶשְׁבּוֹן וְאֶת אֶלְעָלֵא וְאֵת קִרְיָתָיִם. וְאֶת נְבוֹ וְאֶת בַּעַל מְעוֹן מוּסַבֹּת שֵׁם וְאֶת שִׂבְמָה וַיִּקְרְאוּ בְשֵׁמֹת אֶת שְׁמוֹת הֶעָרִים אֲשֶׁר בָּנוּ.

[305] Deuteronomy 32:49-50 עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה הַר נְבוֹ אֲשֶׁר בְּאֶרֶץ מוֹאָב אֲשֶׁר עַל פְּנֵי יְרֵחוֹ וּרְאֵה אֶת אֶרֶץ כְּנַעַן אֲשֶׁר אֲנִי נֹתֵן לִבְנֵי יִשְׂרָאֵל לַאֲחֻזָּה. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל עַמֶּיךָ כַּאֲשֶׁר מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל עַמָּיו.  Rabbeinu Bachye explains that Mount Nebo was called a “mountain of passages” because it stood between paths to Kadesh, where Miriam was buried, and the Terraced Mountain (הֹר הָהָר) where Aaron was buried.

[306] Deuteronomy 33:20-21 וּלְגָד אָמַר בָּרוּךְ מַרְחִיב גָּד כְּלָבִיא שָׁכֵן וְטָרַף זְרוֹעַ אַף קָדְקֹד. וַיַּרְא רֵאשִׁית לוֹ כִּי שָׁם חֶלְקַת מְחֹקֵק סָפוּן וַיֵּתֶא רָאשֵׁי עָם צִדְקַת ה’ עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל.

[307] Ibid.

[308] Ibid.

[309] Ibid.

[310] Isaiah 57:2 יָבוֹא שָׁלוֹם יָנוּחוּ עַל מִשְׁכְּבוֹתָם הֹלֵךְ נְכֹחוֹ

[311] Exodus 15:2 עָזִּי וְזִמְרָת יָ-הּ וַיְהִי לִי לִישׁוּעָה זֶה אֵ-לִי וְאַנְוֵהוּ אֱ-לֹהֵי אָבִי וַאֲרֹמֲמֶנְהוּ B.T. Sotah 30B cites another verse in support of this: “From the mouths of infants and nurslings you founded strength” (Psalms 8:3 מִפִּי עוֹלְלִים וְיֹנְקִים יִסַּדְתָּ עֹז) (P’nei Moshe).

[312] Psalms 68:27 בְּמַקְהֵלוֹת בָּרְכוּ אֱ-לֹהִים אֲ-דֹנָי מִמְּקוֹר יִשְׂרָאֵל

[313] Korban Ha’eidah.

[314] Isaiah 63:11 וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת רוּחַ קָדְשׁוֹ according to Rashi and Metzudoth David.

[315] Exodus 15:1 אָז יָשִׁיר משֶׁה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה’ וַיֹּאמְרוּ לֵאמֹר אָשִׁירָה לַּה’ כִּי גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם

[316] Ibid.

[317] Exodus 15:2 עָזִּי וְזִמְרָת יָ-הּ וַיְהִי לִי לִישׁוּעָה זֶה אֵ-לִי וְאַנְוֵהוּ אֱ-לֹהֵי אָבִי וַאֲרֹמֲמֶנְהוּ

[318] Hayad HaChazakah, Hilchoth Avadim 1:1, 1:2, 3:6, 3:9. This rule does not apply to a poor Jew who sells himself into slavery (Hayad HaChazakah, Hilchoth Avadim 3:6 and 3:12).

[319] P’nei Moshe.

[320] Exodus 20:3 לֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי according to Onkelos.

[321] Leviticus 25:55 כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים עֲבָדַי הֵם אֲשֶׁר הוֹצֵאתִי אוֹתָם מֵאֶרֶץ מִצְרָיִם אֲנִי ה’ אֱ-לֹהֵיכֶם

[322] Numbers 14:35 אֲנִי ה’ דִּבַּרְתִּי אִם לֹא זֹאת אֶעֱשֶׂה לְכָל הָעֵדָה הָרָעָה הַזֹּאת הַנּוֹעָדִים עָלָי בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ

[323] Psalms 50:5 אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח

[324] Exodus 24:8 וַיִּקַּח משֶׁה אֶת הַדָּם וַיִּזְרֹק עַל הָעָם וַיֹּאמֶר הִנֵּה דַם הַבְּרִית אֲשֶׁר כָּרַת ה’ עִמָּכֶם עַל כָּל הַדְּבָרִים הָאֵלֶּה

[325] See P’nei Moshe.

[326] Numbers 14:35 אֲנִי ה’ דִּבַּרְתִּי אִם לֹא זֹאת אֶעֱשֶׂה לְכָל הָעֵדָה הָרָעָה הַזֹּאת הַנּוֹעָדִים עָלָי בַּמִּדְבָּר הַזֶּה יִתַּמּוּ וְשָׁם יָמֻתוּ

[327] Psalms 95:10-11 אַרְבָּעִים שָׁנָה אָקוּט בְּדוֹר וָאֹמַר עַם תֹּעֵי לֵבָב הֵם וְהֵם לֹא יָדְעוּ דְרָכָי.

אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי אִם יְבֹאוּן אֶל מְנוּחָתִי.

[328] Psalms 50:5 אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח

[329] Psalms 119:106 נִשְׁבַּעְתִּי וָאֲקַיֵּמָה לִשְׁמֹר מִשְׁפְּטֵי צִדְקֶךָ

[330] P’nei Moshe.

[331] Psalms 95:11 אֲשֶׁר נִשְׁבַּעְתִּי בְאַפִּי אִם יְבֹאוּן אֶל מְנוּחָתִי

[332] Psalms 50:5 אִסְפוּ לִי חֲסִידָי כֹּרְתֵי בְרִיתִי עֲלֵי זָבַח

[333] Jeremiah 2:2 הָלֹךְ וְקָרָאתָ בְאָזְנֵי יְרוּשָׁלַם לֵאמֹר כֹּה אָמַר ה’ זָכַרְתִּי לָךְ חֶסֶד נְעוּרַיִךְ אַהֲבַת כְּלוּלֹתָיִךְ לֶכְתֵּךְ אַחֲרַי בַּמִּדְבָּר בְּאֶרֶץ לֹא זְרוּעָה

[334] Isaiah 35:10 וּפְדוּיֵי ה’ יְשֻׁבוּן וּבָאוּ צִיּוֹן בְּרִנָּה וְשִׂמְחַת עוֹלָם עַל רֹאשָׁם שָׂשׂוֹן וְשִׂמְחָה יַשִּׂיגוּ וְנָסוּ יָגוֹן וַאֲנָחָה (An almost identical verse appears in Isaiah 51:11.)

[335] Isaiah 27:13 וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַה’ בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלִָם

^[336] The second blessing of the silent prayer.

^[337] Hosea 6:2-3 יְחַיֵּנוּ מִיֹּמָיִם בַּיּוֹם הַשְּׁלִישִׁי יְקִמֵנוּ וְנִחְיֶה לְפָנָיו. וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת ה’ כְּשַׁחַר נָכוֹן מֹצָאוֹ וְיָבוֹא כַגֶּשֶׁם לָנוּ כְּמַלְקוֹשׁ

^[338] I Kings 17:1 וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל אַחְאָב חַי ‘ אֱ-לֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי

^[339] I Kings 18:1 וַיְהִי יָמִים רַבִּים וּדְבַר ה’ הָיָה אֶל אֵלִיָּהוּ בַּשָּׁנָה הַשְּׁלִישִׁית לֵאמֹר לֵךְ הֵרָאֵה אֶל אַחְאָב וְאֶתְּנָה מָטָר עַל פְּנֵי הָאֲדָמָה

^[340] B.T. Ta’anith 3A-3B suggests a third approach: Ordinary dew did not stop during the period covered by Elijah’s oath. However, “dew of blessing,” dew that falls at just the right time and in just the right manner to benefit crops, did stop.

^[341] I Kings 17:20 וַיִּקְרָא אֶל ה’ וַיֹּאמַר ה’ אֱ-לֹהָי הֲגַם עַל הָאַלְמָנָה אֲשֶׁר אֲנִי מִתְגּוֹרֵר עִמָּהּ הֲרֵעוֹתָ לְהָמִית אֶת בְּנָהּ

^[342] Isaiah 26:19 יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל according to Targum Yonathan.

^[343] Psalms 110:3-4 עַמְּךָ נְדָבֹת בְּיוֹם חֵילֶךָ בְּהַדְרֵי קֹדֶשׁ מֵרֶחֶם מִשְׁחָר לְךָ טַל יַלְדֻתֶיךָ. נִשְׁבַּע ה’ וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי.

^[344] Genesis 27:28 וְיִתֶּן לְךָ הָ-אֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירשׁ

^[345] Micah 5:6 וְהָיָה שְׁאֵרִית יַעֲקֹב בְּקֶרֶב עַמִּים רַבִּים כְּטַל מֵאֵת ה’ כִּרְבִיבִים עֲלֵי עֵשֶׂב אֲשֶׁר לֹא יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם

[346] The Levite then gives ten percent of what he receives to a Kohen.

[347] Alternatively, they may sell the second tithe crops, take the money to Jerusalem, and purchase and consume food there.

[348] No tithing is done in the Sabbatical year.

[349] HaYad HaChazakah, Hilchoth T’rumoth 1:1, 3:1-2; Hilchoth Ma’aser 1:1; Hilchoth Ma’aser Sheni Uneta Revai 1:1.

[350] Deuteronomy 11:12 אֶרֶץ אֲשֶׁר ה’ אֱ-לֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי ה’ אֱ-לֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה

[351] Psalms 104:32 הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ

[352] Deuteronomy 11:12 אֶרֶץ אֲשֶׁר ה’ אֱ-לֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי ה’ אֱ-לֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה

[353] Psalms 104:32 הַמַּבִּיט לָאָרֶץ וַתִּרְעָד יִגַּע בֶּהָרִים וְיֶעֱשָׁנוּ

[354] Jeremiah 25:30 וְאַתָּה תִּנָּבֵא אֲלֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה וְאָמַרְתָּ אֲלֵיהֶם ה’ מִמָּרוֹם יִשְׁאָג וּמִמְּעוֹן קָדְשׁוֹ יִתֵּן קוֹלוֹ שָׁאֹג יִשְׁאַג עַל נָוֵהוּ הֵידָד כְּדֹרְכִים יַעֲנֶה אֶל כָּל יֹשְׁבֵי הָאָרֶץ

[355] B.T. Megillah 13 B, and see Isaiah 65:24 וְהָיָה טֶרֶם יִקְרָאוּ וַאֲנִי אֶעֱנֶה עוֹד הֵם מְדַבְּרִים וַאֲנִי אֶשְׁמָע

[356] I Kings 18:36 וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר ה’ אֱ-לֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי אַתָּה אֱ-לֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ וּבִדְבָרְיךָ [וּבִדְבָרְךָ קרי] עָשִׂיתִי אֵת כָּל הַדְּבָרִים הָאֵלֶּה

[357] Mishnah Zevachim 14:4-5. An exception occurred during the fourteen years during in Joshua’s time which the Jews conquered the Land of Israel and the Tabernacle stood in Gilgal. Private altars were permitted then as well. In any event, Elijah lived during the time of the First Temple when private altars were forbidden.

[358] B.T. Yevamoth 90B. This rule does not apply to the prohibition against idolatry, which may never be violated, evenly temporarily (Rabbeinu Bachye on Deuteronomy 13:6).

[359] I Kings 18:37 עֲנֵנִי ה’ עֲנֵנִי וְיֵדְעוּ הָעָם הַזֶּה כִּי אַתָּה ה’ הָאֱ-לֹהִים וְאַתָּה הֲסִבֹּתָ אֶת לִבָּם אֲחֹרַנִּית

[360] I Kings 16:34 בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת יְרִיחֹה בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ וּבִשְׂגיּב [וּבִשְׂגוּב קרי] צְעִירוֹ הִצִּיב דְּלָתֶיהָ כִּדְבַר ה’ אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן נוּן

[361] Joshua 6:26 וַיַּשְׁבַּע יְהוֹשֻׁעַ בָּעֵת הַהִיא לֵאמֹר אָרוּר הָאִישׁ לִפְנֵי ה’ אֲשֶׁר יָקוּם וּבָנָה אֶת הָעִיר הַזֹּאת אֶת יְרִיחוֹ בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ

[362] Korban Ha’eidah states that although Hiel was Jehoshaphat’s son, since he served as King Ahab’s general, he did not listen to his father, who was a righteous man. Rather, he was influenced to disobey Joshua’s admonition by his association with King Ahab.

[363] I Kings 16:34 בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת יְרִיחֹה בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ וּבִשְׂגיּב [וּבִשְׂגוּב קרי] צְעִירוֹ הִצִּיב דְּלָתֶיהָ כִּדְבַר ה’ אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן נוּן

[364] Korban Ha’eidah.

[365] I Kings 16:34 בְּיָמָיו בָּנָה חִיאֵל בֵּית הָאֱלִי אֶת יְרִיחֹה בַּאֲבִירָם בְּכֹרוֹ יִסְּדָהּ וּבִשְׂגיּב [וּבִשְׂגוּב קרי] צְעִירוֹ הִצִּיב דְּלָתֶיהָ כִּדְבַר ה’ אֲשֶׁר דִּבֶּר בְּיַד יְהוֹשֻׁעַ בִּן נוּן

^[366] I Kings 17:1 וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל אַחְאָב חַי ‘ אֱ-לֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי

[367] Joshua 6:26 וַיַּשְׁבַּע יְהוֹשֻׁעַ בָּעֵת הַהִיא לֵאמֹר אָרוּר הָאִישׁ לִפְנֵי ה’ אֲשֶׁר יָקוּם וּבָנָה אֶת הָעִיר הַזֹּאת אֶת יְרִיחוֹ בִּבְכֹרוֹ יְיַסְּדֶנָּה וּבִצְעִירוֹ יַצִּיב דְּלָתֶיהָ

[368] Deuteronomy 11:16 הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם

[369] Deuteronmy 11:17 וְחָרָה אַף ה’ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר ה’ נֹתֵן לָכֶם

^[370] I Kings 17:1 וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל אַחְאָב חַי ‘ אֱ-לֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי

[371] I Kings 21:27 וַיְהִי כִשְׁמֹעַ אַחְאָב אֶת הַדְּבָרִים הָאֵלֶּה וַיִּקְרַע בְּגָדָיו וַיָּשֶׂם שַׂק עַל בְּשָׂרוֹ וַיָּצוֹם וַיִּשְׁכַּב בַּשָּׂק וַיְהַלֵּךְ אַט

[372] I Kings 21:28-29 וַיְהִי דְּבַר ה’ אֶל אֵלִיָּהוּ הַתִּשְׁבִּי לֵאמֹר. הֲרָאִיתָ כִּי נִכְנַע אַחְאָב מִלְּפָנָי יַעַן כִּי נִכְנַע מִפָּנַי לֹא אָבִי [אָבִיא קרי] הָרָעָה בְּיָמָיו בִּימֵי בְנוֹ אָבִיא הָרָעָה עַל בֵּיתוֹ.

[373] Korban Ha’eidah and P’nei Moshe.

[374] Ecclesiastes 4:12 וְאִם יִתְקְפוֹ הָאֶחָד הַשְּׁנַיִם יַעַמְדוּ נֶגְדּוֹ וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק

[375] Mishnah Makoth 3:15 כָּל הַיּוֹשֵׁב וְלֹא עָבַר עֲבֵרָה, נוֹתְנִין לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה

[376] This last sentence does not seem to track the language of the Mishnah which speaks of failing to perform an additional Mitzvah, not of committing a sin. The explanation for this may be that there are two types of positive commandments: (a) those which one performs only when the occasion arises; and (b) those which one must actively seek out. For example, it is Mitzvah to put Mezuzoth on the doorways of one’s home, but a person is not obligated to buy a home or install extra doorways to do so. By contrast, a Jewish man must put on Tefillin every day other that Shabbath and Yom Tov and is obligated to find a way to do so. The Gemara evidently speaks of this latter category where failure to perform the Mitzvah counts as a sin.

[377] Mishnah Makoth 3:15 כָּל הַיּוֹשֵׁב וְלֹא עָבַר עֲבֵרָה, נוֹתְנִין לוֹ שָׂכָר כְּעוֹשֶׂה מִצְוָה

[378] Shulchan Aruch, Even Ha’Ezer 6:14 וספק של איסור תורה לחומרא

[379] See Shulchan Aruch, Orach Chaim 603:1 where the Rama states that more repentance is needed for violating this rule than for other sins because the violator may reason that perhaps he has done nothing wrong.

[380] P’nei Moshe.

[381] Mishnah Peah 1:1 אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם

[382] P’nei Moshe.

[383] Psalms 119:1 אַשְׁרֵי תְמִימֵי דָרֶךְ הַהֹלְכִים בְּתוֹרַת ה’

[384] Korban Ha’eidah and P’nei Moshe.

[385] Psalms 119:3 אַף לֹא פָעֲלוּ עַוְלָה בִּדְרָכָיו הָלָכוּ

[386] Psalms 1:1 אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב

[387] Ecclesiastes 9:18-10:1 טוֹבָה חָכְמָה מִכְּלֵי קְרָב וְחוֹטֶא אֶחָד יְאַבֵּד טוֹבָה הַרְבֵּה. זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ יָקָר מֵחָכְמָה מִכָּבוֹד סִכְלוּת.

[388] Isaiah 5:14 לָכֵן הִרְחִיבָה שְּׁאוֹל נַפְשָׁהּ וּפָעֲרָה פִיהָ לִבְלִי חֹק וְיָרַד הֲדָרָהּ וַהֲמוֹנָהּ וּשְׁאוֹנָהּ וְעָלֵז בָּהּ

[389] Job 33:23-24 אִם יֵשׁ עָלָיו מַלְאָךְ מֵלִיץ אֶחָד מִנִּי אָלֶף לְהַגִּיד לְאָדָם יָשְׁרוֹ. וַיְחֻנֶּנּוּ וַיֹּאמֶר פְּדָעֵהוּ מֵרֶדֶת שָׁחַת מָצָאתִי כֹפֶר.

[390] Korban Ha’eidah, citing Rav Nachman bar Yitzchak, who said that a well-intentioned sin counts the same as a Mitzvah that was not performed with proper intentions (B.T. Nazir 23B according to Rashi).

[391] The statement “Release him from descending to destruction” can be taken to mean “Release him as a result of his descending to destruction” (פְּדָעֵהוּ מֵרֶדֶת שָׁחַת), i.e., through his undergoing torments. This explanation seems correct based on the context, but P’nei Moshe states that “release him” (פְּדָעֵהוּ) should be interpreted to mean “harm him” (פְּצָעֵהוּ). (Dalet (ד) and Tzadi (צ) sometimes interchange in Hebrew and Aramaic. For example, זָהָב in Hebrew, meaning “gold,” is דְּהַב in Aramaic.)

[392] Exodus 34:7 נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֹן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים וְעַל בְּנֵי בָנִים עַל שִׁלֵּשִׁים וְעַל רִבֵּעִים (The same expression also appears in Numbers 14:18 and Micah 7:18.)

[393] Psalms 62:13 וּלְךָ אֲ-דֹנָי חָסֶד כִּי אַתָּה תְשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ

[394] P’nei Moshe.

[395] Korban Ha’eidah.

[396] Exodus 34:6 וַיַּעֲבֹר ה’ עַל פָּנָיו וַיִּקְרָא ה’ ה’ אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד וֶאֱמֶת This expression also appears in Numbers 14:18 and elsewhere in the Tanach.

[397] Proverbs 13:6 צְדָקָה תִּצֹּר תָּם דָּרֶךְ וְרִשְׁעָה תְּסַלֵּף חַטָּאת

[398] Proverbs 13:21 חַטָּאִים תְּרַדֵּף רָעָה וְאֶת צַדִּיקִים יְשַׁלֶּם טוֹב

[399] I Samuel 2:9 רַגְלֵי חֲסִידָו [חֲסִידָיו קרי] יִשְׁמֹר וּרְשָׁעִים בַּחשֶׁךְ יִדָּמּוּ כִּי לֹא בְכֹחַ יִגְבַּר אִישׁ

[400] Proverbs 3:34-35 אִם לַלֵּצִים הוּא יָלִיץ וְלַעֲנָיִים [וְלַעֲנָוִים קרי] יִתֶּן חֵן. כָּבוֹד חֲכָמִים יִנְחָלוּ וּכְסִילִים מֵרִים קָלוֹן.

[401] Job 33: 29 הֶן כָּל אֵלֶּה יִפְעַל אֵל פַּעֲמַיִם שָׁלוֹשׁ עִם גָּבֶר. לְהָשִׁיב נַפְשׁוֹ מִנִּי שָׁחַת לֵאוֹר בְּאוֹר הַחַיִּים translated according to the context here.

[402] Ecclesiastes 4:12 וְאִם יִתְקְפוֹ הָאֶחָד הַשְּׁנַיִם יַעַמְדוּ נֶגְדּוֹ וְהַחוּט הַמְשֻׁלָּשׁ לֹא בִמְהֵרָה יִנָּתֵק

[403] Micah 7:18 מִי אֵל כָּמוֹךָ נֹשֵׂא עָוֹן וְעֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית נַחֲלָתוֹ לֹא הֶחֱזִיק לָעַד אַפּוֹ כִּי חָפֵץ חֶסֶד הוּא

[404] This is Korban Ha’eidah and P’nei Moshe’s version of text.

[405] As seen in Lamentations 3:17 which uses the expression “I forgot goodness” (נָשִׁיתִי טוֹבָה) (P’nei Moshe).

[406] Psalms 85:3 נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כָל חַטָּאתָם סֶלָה

[407] B.T. Kiddushin 40A-B לְעוֹלָם יִרְאֶה אָדָם עַצְמוֹ כְּאִלּוּ חֶצְיוֹ חַיָּיב וְחֶצְיוֹ זַכַּאי

[408] That most people’s sins and good deeds are evenly balanced seems counterintuitive considering that people do millions upon millions of things throughout their lives. However, Hashem’s calculations are different from ours, so what we consider of great consequence may not count for much to Him, and vice versa. As the Mishnah states, “Be as careful with a [seemingly] light Mitzvah as with a [seemingly] serious one, for you do not know the reward of Mitzvoth” (Pirkei Avoth 2:1).