1The pages omitted belong to the Ray’a Mehemna.AND YE SHALL BE MEN OF HOLINESS UNTO ME; AND FLESH THAT IS TORN BY BEASTS IN THE FIELD YE SHALL NOT EAT; YE SHALL CAST IT TO THE DOG (XXII, 30). R. Judah quoted here the verse: “And wisdom, where shall it be found? And where is the place of understanding?” (Job 28, 12). Said he: “Blessed are the Israelites for that the Holy One desires to honour them more than all the rest of mankind. At first He said unto them: “And ye shall be unto me a kingdom of priests” (Ex. 19, 6). His great love to them was, however, not satisfied until he had added: “and a holy nation” (Ibid.), which signifies a higher grade; His love was still not satisfied until He called them “a holy people” (Deut. 14, 2), which is a still higher grade;.and now He shows His endless love to them by calling upon them to be “men of holiness”, which is the highest grade and destiny of all.
For the Torah itself emanates from Wisdom, from the realm called.”holiness”, and Wisdom itself emanates from the region called “holy (lit. holiness) of holies”.’ Said R. Isaac: ‘The Jubilee is also designated “holiness”, as it is written: “For it is the jubilee; it shall be holiness (kodesh) unto you” (Lev. 14, 12). The Israelites who are destined to be “men of holiness” have a share in both (the Torah and the Jubilee).
What is the difference in degree between “holy” and “holiness”?’ Said R. Jose: ‘The latter is the extremest, the utmost degree, but not so the former, for it is written: “And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy” (Isa. 4, 3), which signifies that the grade of “holy” is connected with that place (i.e. with the earthly Zion and Jerusalem), whereas “holiness” is connected with a higher place.’
R. Abba was once walking in company with R. Jose and R. Hiya. Said R. Hiya: ‘How do we know that the expression, “and ye shall be unto Me men of holiness”, signifies the highest grade?’ Said R. Jose: ‘All the companions have interpreted it well; it is truly so, for it is written: “Israel is holiness (kodesh) to the Lord, the beginning (reshith) of his increase; all that devour him shall be guilty” (Jer. 2, 3). Israel is here designated “reshith“, and Wisdom is also called.”reshith״, as it says, “The beginning (reshith) of wisdom is the fear of the Lord” (Ps. 111, 10).
And because Israel is called “holiness”, the completion and harmony of all grades, they must not “eat flesh that is torn by beasts in the field”; they must not derive their nourishment from the side of severe judgement, but.”cast it to the dogs”, namely to the impudent and impure power on which judgement rests; so the people destined to be “men of holiness” should not be stained by the impurity of the principle of evil left in the flesh of the torn animal.’
Once when R. Isaac was studying with R. Simeon, he asked him: ‘What is the meaning of the last part of the verse quoted above (Jer. 2, 3): “Israel is holiness to the Lord, all that devour him shall be guilty” (ye’shamu, will bear their guilt, i.e. will be punished)?’
R. Simeon referred to the passages (Lev. 22, 10, 14-16) where strangers eating of the holy things “lade themselves with guilt (ashmah) of eating”. ‘Because Israel is called “holy”, “holiness”, all that “eat” him, that is to say, all the strange nations who try to devour and make an end of him are guilty of consuming something sacred.’ Then R. Isaac came to him, kissed his hands, and said: ‘It was worth coming here only to hear this!
But, Master, if, as we have been taught, “holiness” is a higher degree than “being holy”, how is one to explain “holy, holy, holy (kadosh) is the Lord Zebaoth”?’ R. Simeon replied: ‘When the triad (the holy, holy, holy) is united in one unity, it forms one “house”, and that house is called “holiness “; it is the essence and core of the.”holy”; and when Israel attain to the completeness and perfection of faith, they are called “holiness”: “Holiness is Israel to the Lord”; “ye should be unto Me men of holiness”.’
A certain legionary once asked R. Abba: ‘Is it not written in your Law: “Flesh that is terepha (torn by beasts) ye should not eat: ye shall cast it to the dog”? Why, then, does it say: “He hath given tereph (food) to those that fear him” (Ps. 111, 5)? Assuredly it ought rather to have said: “He gives tereph to the dog”!’ R. Abba replied: ‘Fool (Reka)! Thinkest thou that tereph is the same as terepha? And even if we admit that it is the same, I say that God gave this prohibition only to those that fear His name, and therefore He gave it not to you, since He knows that you do not fear Him and will not keep His commandments; and so with all the restrictions of the Torah.’
R. Eleazar taught that the peculiar expression, “men of holiness”, contains a reference to the Jubilee, for there is a tradition that the Israelites came out from Egypt into freedom by means of the Jubilee, which is the source of all freedom, both early and everlasting. When they came out into freedom the Jubilee set them upon his wings, and they were called his men, his children. And of the Jubilee it says: “It is jubilee;.holiness is it to you.” Yea, verily, “to you”. Therefore it says here: “Ye shall be unto Me men of holiness”, that is, His men, these words having been spoken by the Holy One, blessed be He.
And therefore they become worthy to be known as “brethren of the Holy One”, as it is written: “For my brethren and companions’ sake, I will now say, Peace be within thee” (Ps. 122, 9). Later they were called.”holiness” (Jer. Ibid.), and not merely “men of holiness”. We have been taught that because Israel is designated “holiness” no one is allowed to apply to his neighbour an insulting epithet or to bestow upon him a degrading nickname.
The punishment for such an offence is indeed great. It is written: “Keep thy tongue from evil” (Ps. 31, 15). “From evil”: for slander and malicious speech cause disease to enter into the world.
Said R. Jose: ‘He who offends his neighbour by giving him an insulting nickname or by addressing him in abusive terms will himself eventually suffer for offences which he has not committed.’ In this connection R. Hiya also said in the name of R. Hezekiah: ‘He who calls his neighbour “wicked” will be thrown into the very jaws of Gehenna. The only people whom one may legitimately call “wicked” are those who speak impudently and blasphemously against the Torah.’
Once, when on a journey, R. Jesse passed close by a man who was cursing and reviling his neighbour; and the Rabbi said to him: “Thou behavest like a wicked one (rasha’).” Those who were with R. Jesse, hearing his words, were shocked, thinking that he had assuredly committed a great offence; so they brought him before R. Judah to be judged. In defence he pleaded that he had not called the man “wicked”, but only told him that he had behaved “like a wicked one.” R. Judah was puzzled, and put the case before R. Eleazar, who said: ‘The Rabbi has Scripture on his side, for do we not read: “The Lord was as an enemy” (Lam. 2, 5)? which obviously does not mean that He actually became an enemy, for had that been the case Israel would certainly have been utterly annihilated. Similarly, we read: “How is she (Jerusalem) become as a widow” (Ibid. 1, 1), which signifies that she is indeed like unto a woman whose husband has gone away to a far country, but for whom she still waits.’
Said R. Hiya: ‘Is there not a better proof than all these, in fact, the standard example, namely: “And upon the likeness of the throne was the likeness as the appearance of a man” (Ezek. 1, 26)?’ Said R..Isaac: ‘Also it is written: “As the apple tree among the trees of the wood, so is my beloved among the sons” (S.S. 2, 3)-as an apple tree which has varied colours, red, white, and green combined in a unity.’ Said R. Judah: ‘Ah, had I come here only in order to hear these mystic revelations, it would have sufficed!’
It is also written: “And he that stumbled among them on that day shall be as David” (Zech. 12, 8). “As David”, who said: “In my poverty I have prepared for the Lord an hundred thousand talents of gold…”; “as David”, who said of himself: “For I am poor and needy” (Ps. LXXXVI, I); yea, he called himself thus, who was king above all other earthly kings!’ Said R. Abba: “And how blessed are the Israelites for that the Holy One does not call them “as holiness”, but actually “holiness” itself, as it is written: “Holiness is Israel to the Lord”; and therefore: “all who devour him will be made to bear grievous punishment for their guilt.”
(שמות כ״ב:ל׳) וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וְגוֹ'. רַבִּי יְהוּדָה פָּתַח, (איוב כ״ח:י״ב) וְהַחָכְמָה מֵאַיִן תִּמָּצֵא וְאֵיזֶה מְקוֹם בִּינָה. זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעֵי לְיַקְּרָא לוֹן, יַתִיר (נ"א ביקרא דלהון) עַל כָּל שְׁאַר בְּנִי עָלְמָא. בְּקַדְמִיתָא אָמַר לוֹן, (שמות י״ט:ו׳) וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים. לָא אַעְדֵי רְחִימוּתָא סַגִיאָה מִנְּהוֹן, עַד דְּקָרָא לוֹן וְגוֹי קָדוֹשׁ דְּאִיהוּ יַתִיר. לָא אַעְדֵּי רְחִימוּתָא מִנְּהוֹן, עַד דְּקָרָא לוֹן (דברים י״ד:ב׳) כִּי עַם קָדוֹשׁ אַתָּה. לָא אַעְדֵי רְחִימוּתָא מִנְּהוֹן, עַד דְּקָרָא לוֹן (שמות כ״ב:ל׳) וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי דְּאִיהוּ יַתִיר מִכֹּלָּא.
1The pages omitted belong to the Ray’a Mehemna.AND YE SHALL BE MEN OF HOLINESS UNTO ME; AND FLESH THAT IS TORN BY BEASTS IN THE FIELD YE SHALL NOT EAT; YE SHALL CAST IT TO THE DOG (XXII, 30). R. Judah quoted here the verse: “And wisdom, where shall it be found? And where is the place of understanding?” (Job 28, 12). Said he: “Blessed are the Israelites for that the Holy One desires to honour them more than all the rest of mankind. At first He said unto them: “And ye shall be unto me a kingdom of priests” (Ex. 19, 6). His great love to them was, however, not satisfied until he had added: “and a holy nation” (Ibid.), which signifies a higher grade; His love was still not satisfied until He called them “a holy people” (Deut. 14, 2), which is a still higher grade;.and now He shows His endless love to them by calling upon them to be “men of holiness”, which is the highest grade and destiny of all.
כְּתִיב וְהַחָכְמָה מֵאַיִן תִּמָּצֵא. אוֹרַיְיתָא (בראשית מ"ז ע"ב) מֵחָכְמָה נַפְקַת, מֵאֲתָר דְּאִקְרֵי (נ"ט) קֹדֶשׁ. וְהַחָכְמָה נַפְקַת, מֵאֲתָר דְּאִקְרֵי קֹדֶשׁ הַקֳּדָשִׁים. רִבִּי יִצְחָק אָמַר, וְכֵן יוֹבְלָא אִתְקְרֵי קֹדֶשׁ. דִּכְתִּיב, (ויקרא כ״ה:י״ב) יוֹבֵל הִיא קֹדֶשׁ תִּהְיֶה לָכֶם. וְיִשְׂרָאֵל כְּלִילָן מִנַּיְיהוּ, הֲדָא הוּא דִכְתִיב וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי.
For the Torah itself emanates from Wisdom, from the realm called.”holiness”, and Wisdom itself emanates from the region called “holy (lit. holiness) of holies”.’ Said R. Isaac: ‘The Jubilee is also designated “holiness”, as it is written: “For it is the jubilee; it shall be holiness (kodesh) unto you” (Lev. 14, 12). The Israelites who are destined to be “men of holiness” have a share in both (the Torah and the Jubilee).
בְּקַדְמִיתָא קָדוֹשׁ, וְהַשְׁתָּא קֹדֶשׁ. מַה (ויקרא רצ"ט ע"א) בֵּין הַאי לְהַאי. אָמַר רִבִּי יוֹסִי, דָּא לְעֵילָּא לְעֵילָּא, וְדָא לָאו הָכִי. דִּכְתִּיב, (ישעיהו ד׳:ג׳) וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּיְרוּשָׁלַ ם קָדוֹשׁ יֵאָמֶר לוֹ. בְּהַאי אֲתָר אִקְרֵי קָדוֹשׁ וּלְעֵילָּא לְעֵילָּא קֹדֶשׁ.
What is the difference in degree between “holy” and “holiness”?’ Said R. Jose: ‘The latter is the extremest, the utmost degree, but not so the former, for it is written: “And it shall come to pass that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy” (Isa. 4, 3), which signifies that the grade of “holy” is connected with that place (i.e. with the earthly Zion and Jerusalem), whereas “holiness” is connected with a higher place.’
רַבִּי אַבָּא הֲוָה אָזִיל בְּאָרְחָא, וַהֲווּ אָזְלֵי עִמֵּיהּ רִבִּי יוֹסִי וְרִבִּי חִיָּיא, אָמַר רִבִּי חִיָּיא, (ס"א דתנינן) וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, מְנָלָן. אֲמַר לֵיהּ, הָא רִבִּי יוֹסִי וְכֻלְּהוּ חַבְרַיָּיא שַׁפִּיר קַאמְרוּ, וְהָכִי הוּא. מְנָלָן. דִּכְתִּיב, (ירמיהו ב׳:ג׳) קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה, רֵאשִׁית: וַדַּאי חָכְמָה אִקְרֵי רִאשִׁית, דִּכְתִּיב, (תהילים קי״א:י׳) רֵאשִׁית חָכְמָה יִרְאַת יְיָ'.
R. Abba was once walking in company with R. Jose and R. Hiya. Said R. Hiya: ‘How do we know that the expression, “and ye shall be unto Me men of holiness”, signifies the highest grade?’ Said R. Jose: ‘All the companions have interpreted it well; it is truly so, for it is written: “Israel is holiness (kodesh) to the Lord, the beginning (reshith) of his increase; all that devour him shall be guilty” (Jer. 2, 3). Israel is here designated “reshith“, and Wisdom is also called.”reshith״, as it says, “The beginning (reshith) of wisdom is the fear of the Lord” (Ps. 111, 10).
וּמִשּׁוּם דְּיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ (ישראל) בִּשְׁלִימוּ דְּכֹלָּא, כְּתִיב (שמות כ״ב:ל׳) וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ. דְּהָא יִשְׂרָאֵל דְּאִינּוּן שְׁלֵמִין עַל כֹּלָּא, לָא יַנְקִין מִסִּטְרָא דְּדִינָא קַשְׁיָא. לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ. לַכֶּלֶב וַדַּאי, דְּהוּא דִּינָא חֲצִיפָא תַּקִּיפָא עַל כֹּלָּא. כֵּיוָן דְּדִינָא תַּקִּיפָא שַׁרְיָא עֲלוֹי, וְאָטִיל זוּהֲמָא בֵּיהּ, אָסִיר לְהוּ לְאִינוּן דְּאִקְרוּן קֹדֶשׁ. אֶלָּא לַכֶּלֶב תַּשְׁלִיכוּן אוֹתוֹ וַדַּאי, דְּאִיהוּ דִּינָא חֲצִיפָא, דִּינָא תַּקִּיפָא יַתִּיר מִכֹּלָּא, דִּכְתִּיב, (ישעיהו נ״ו:י״א) וְהַכְּלָבִים עַזֵּי נֶפֶשׁ.
And because Israel is called “holiness”, the completion and harmony of all grades, they must not “eat flesh that is torn by beasts in the field”; they must not derive their nourishment from the side of severe judgement, but.”cast it to the dogs”, namely to the impudent and impure power on which judgement rests; so the people destined to be “men of holiness” should not be stained by the impurity of the principle of evil left in the flesh of the torn animal.’
תָּא חֲזֵי, כַּד אִדְכַּר נְבֵלָה בְּאוֹרַיְיתָא, כְּתִיב בְּיִשְׂרָאֵל קָדוֹשׁ, וְלָא קֹדֶשׁ. הָכָא כְּתִיב, וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ. וְהָתָם בִּנְּבֵלָה כְּתִיב, (דברים י״ד:כ״א) לֹא תֹאכְלוּ כָל נְבֵלָה לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנְנָּה וְגוֹ', כִּי עַם קָדוֹשׁ אַתָּה. קָדוֹשׁ וְלֹא קֹדֶשׁ, דְּהָא נְבֵלָה מִסִּטְרָא דְּיִשְׂרָאֵל אִתְעָבִיד, דְּלָא פָּסִיל הַאי אֶלָּא יִשְׂרָאֵל. וְסַגִּיאִין גַּוְונִין, אִית בָּהּ בִּנְּבֵלָה. כְּמָה דְּאוֹקִימְנָא.
Once when R. Isaac was studying with R. Simeon, he asked him: ‘What is the meaning of the last part of the verse quoted above (Jer. 2, 3): “Israel is holiness to the Lord, all that devour him shall be guilty” (ye’shamu, will bear their guilt, i.e. will be punished)?’
אָמַר רַבִּי שִׁמְעוֹן, כְּתִיב הָכָא וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, וּכְתִיב הָתָם כִּי עַם קָדוֹשׁ אַתָּה לַיְיָ' אֱלֹהֶיךָ. לַיְיָ' אֱלהֶיךָ, לִי מִבָּעֵי לֵיהּ. אֶלָּא הָתָם (ס"א אלא הכא) לְעֵילָּא לְעֵילָּא. וְהָכָא (ס"א והתם) שְׁכִינְתָּא. וּכְתִיב, (ישעיהו ד׳:ג׳) וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּיְרוּשָׁלַם קָדוֹשׁ יֵאָמֶר לוֹ וְלָא קֹדֶשׁ. בְּכָאן קָדוֹשׁ, וּלְעֵילָּא קֹדֶשׁ. כְּתִיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה, בְּהֵ"א כְּמָה דְּאוֹקִימְנָא. וְעַל דָּא וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וַדַּאי.
R. Simeon referred to the passages (Lev. 22, 10, 14-16) where strangers eating of the holy things “lade themselves with guilt (ashmah) of eating”. ‘Because Israel is called “holy”, “holiness”, all that “eat” him, that is to say, all the strange nations who try to devour and make an end of him are guilty of consuming something sacred.’ Then R. Isaac came to him, kissed his hands, and said: ‘It was worth coming here only to hear this!
רַבִּי יִצְחָק הֲוָה יָתִיב קָמֵיהּ דְּרַבִּי שִׁמְעוֹן, אֲמַר לֵיהּ הָא כְּתִיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' סוֹפְיֵהּ דִּקְרָא כְּתִיב כָּל אוֹכְלָיו יֶאְשָׁמוּ, מַאי קָא מַיְירֵי. אֲמַר לֵיהּ רַבִּי שִׁמְעוֹן, שַׁפִּיר קָא אָמַר, כָּל אֹכְלָיו יֶאְשָׁמוּ, הַיְינוּ דִּכְתִּיב, (ויקרא כ״ב:י״ד) וְאִישׁ כִּי יֹאכַל קֹדֶשׁ בִּשְׁגָגָה וְגוֹ'. וּכְתִיב, וְכָל זָר לא יֹאכַל קֹדֶשׁ. וּמִשּׁוּם דְּיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ, כְּתִיב כָּל אֹכְלָיו יֶאְשָׁמוּ. אָתָא רִבִּי יִצְחָק וְנָשִׁיק יְדוֹי, אָמַר, אִי לָא אַתֵּינָא הָכָא אֶלָּא לְמִשְׁמַע מִלָּה דָּא סַגֵּי.
But, Master, if, as we have been taught, “holiness” is a higher degree than “being holy”, how is one to explain “holy, holy, holy (kadosh) is the Lord Zebaoth”?’ R. Simeon replied: ‘When the triad (the holy, holy, holy) is united in one unity, it forms one “house”, and that house is called “holiness “; it is the essence and core of the.”holy”; and when Israel attain to the completeness and perfection of faith, they are called “holiness”: “Holiness is Israel to the Lord”; “ye should be unto Me men of holiness”.’
אֲמַר לֵיהּ רַבִּי, הָא תָּנֵינָן, דְּקֹדֶשׁ, יַתִּיר לְעֵילָּא מִן קָדוֹשׁ. אִי הָכִי, הָא כְּתִיב (ישעיה ו) ק' ק' ק' יְיָ' צְבָאוֹת, וְדָא שְׁלִימוּ דְּכֹלָּא. אֲמַר לֵיהּ תָּא חֲזֵי, כַּד מִתְחַבְּרָן כַּחֲדָא, כֻּלְּהוּ אִתְעָבִידוּ חַד בֵּיתָא, וְהַאי (ויקרא צ"ג) בֵּיתָא, אִקְרֵי קֹדֶשׁ. כְּלָלָא דְּכֻלְּהוּ קָדוֹשׁ וּבְגִינֵי כַּךְ קֹדֶשׁ, הוּא כְּלָלָא, דְּכֹלָּא אִתְכְּלִיל בֵּיהּ. וְיִשְׂרָאֵל כַּד אִתְכְּלִל בְּהוּ מְהֵימְנוּתָא שְׁלֵימָתָא קֹדֶשׁ אִקְרוּן, כְּלָלָא דְּכֹלָּא, דִּכְתִּיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ'. וּבְגִינֵי כַּךְ, וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי.
לִגְיוֹן חַד שָׁאִיל לְרַ' אַבָּא, אֲמַר לֵיהּ, לָא כְּתִיב וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ, אִי הָכִי, מַאי דִּכְתִּיב, (תהילים קי״א:ה׳) טֶרֶף נָתַן לִירֵאָיו. טֶרֶף נָתַן לַכְּלָבִים מִבָּעֵי לֵיהּ, אֲמַאי נָתַן לִירֵאָיו. אֲמַר לֵיהּ, רֵיקָא, מִי כְּתִיב טְרֵפָה נָתַן לִירֵאָיו, טֶרֶף כְּתִיב. וְאִי תֵּימָא, טֶרֶף כִּטְרֵפָה. נָתַן לִירֵאָיו וַדַּאי דְּמִלָּה דָּא, לָא יָהֲבֵיהּ לְאִזְדַּהֲרָא בֵּיהּ, אֶלָּא לְאִינוּן דַּחֲלֵי שְׁמֵיהּ, וְדַחֲלִין לֵיהּ. בְּגִין כָּךְ הַאי מִלָּה לָא יָהִיב לְכוּ, דְּהָא יָדַע דְּאַתּוּן לָא דַּחֲלִין לֵיהּ, וְלָא נַטְרִין פִּקּוּדוֹי, וּבְגִין דְּהַאי מִלָּה חוּמְרָא דְּאוֹרַיְיתָא, וּבָעֵי לְאִזְדַּהֲרָא בָּהּ, נָתַן לִירֵאָיו, לִירֵאָיו וַדַּאי, וְלָא לְאָחֳרֵי. וְכָל חוֹמְרֵי דְּאוֹרַיְיתָא, לָא יָהִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא, אֶלָּא לְאִינוּן דַּחֲלֵי חַטָּאָה, לְאִינוּן דַּחֲלֵי פִּקּוּדוֹי וְלָא לְכוּ.
A certain legionary once asked R. Abba: ‘Is it not written in your Law: “Flesh that is terepha (torn by beasts) ye should not eat: ye shall cast it to the dog”? Why, then, does it say: “He hath given tereph (food) to those that fear him” (Ps. 111, 5)? Assuredly it ought rather to have said: “He gives tereph to the dog”!’ R. Abba replied: ‘Fool (Reka)! Thinkest thou that tereph is the same as terepha? And even if we admit that it is the same, I say that God gave this prohibition only to those that fear His name, and therefore He gave it not to you, since He knows that you do not fear Him and will not keep His commandments; and so with all the restrictions of the Torah.’
תָּאנֵי רִבִּי אֶלְעָזָר, כְּתִיב (ס"א קדש ישראל וכתיב ואנשי וגו') וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, מַהוּ וְאַנְשֵׁי. וּלְבָתַר קֹדֶשׁ, אֶלָּא וְאַנְשֵׁי קֹדֶשׁ וַדַּאי. דְּתָנֵינָן, לָא נָפְקוּ יִשְׂרָאֵל לְחֵירוּ, אֶלָּא (בראשית ל"א ע"ב) מִסִּטְרָא דְּיוֹבְלָא. בָּתַר דְּנָפְקוּ לְחֵירוּ, נָקִיט לוֹן הַאי יוֹבְלָא בְּגַדְפּוֹי, וְאִקְרוּן גּוּבְרִין דִּילֵיהּ. בְּנִין דִּילֵיהּ, וּכְתִיב בֵּיהּ בְּיוֹבְלָא, (ויקרא כ״ה:י״ב) יוֹבֵל הִיא קֹדֶשׁ תִּהְיֶה לָכֶם, קֹדֶשׁ וַדַּאי, לָכֶם וַדַּאי. וּבְגִינֵי כַּךְ, וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, אַנְשֵׁי קֹדֶשׁ וַדַּאי, גּוּבְרִין דִּילֵיהּ מַמָּשׁ.
R. Eleazar taught that the peculiar expression, “men of holiness”, contains a reference to the Jubilee, for there is a tradition that the Israelites came out from Egypt into freedom by means of the Jubilee, which is the source of all freedom, both early and everlasting. When they came out into freedom the Jubilee set them upon his wings, and they were called his men, his children. And of the Jubilee it says: “It is jubilee;.holiness is it to you.” Yea, verily, “to you”. Therefore it says here: “Ye shall be unto Me men of holiness”, that is, His men, these words having been spoken by the Holy One, blessed be He.
וְקוּדְשָׁא בְּרִיךְ הוּא אָמַר דָּא, וְעַל דָּא זָכוּ יִשְׂרָאֵל לְאִתְקְרֵי אַחִים לְקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִּיב, (תהילים קכ״ב:ח׳) לְמַעַן אַחַי וְרֵעָי וְגוֹ'. לְבָתַר אִקְרוּן קֹדֶשׁ מַמָּשׁ. דִּכְתִּיב, (ירמיהו ב׳:ג׳) קֹדֶשׁ יִשְׂרָאֵל לַיְיָ' רֵאשִׁית תְּבוּאָתֹה, קֹדֶשׁ וְלָא אַנְשֵׁי קֹדֶשׁ, בְּגִינִי כַּךְ כָּל אֹכְלָיו יֶאְשָׁמוּ, וּכְתִיב, (ויקרא כ״ב:י׳) וְכָל זָר לא יאכַל קֹדֶשׁ. (ויקרא כ״ב:י״ד) וְאִישׁ כִּי יֹאכַל קֹדֶשׁ בִּשְׁגָגָה.
And therefore they become worthy to be known as “brethren of the Holy One”, as it is written: “For my brethren and companions’ sake, I will now say, Peace be within thee” (Ps. 122, 9). Later they were called.”holiness” (Jer. Ibid.), and not merely “men of holiness”. We have been taught that because Israel is designated “holiness” no one is allowed to apply to his neighbour an insulting epithet or to bestow upon him a degrading nickname.
תָּאנָא, יִשְׂרָאֵל אִקְרוּן קֹדֶשׁ, וּבְגִין דְּאִינּוּן קֹדֶשׁ, אָסִיר לֵיהּ לֶאֱינָשׁ, לְמִקְרֵי לְחַבְרֵיהּ בִּשְׁמָא דִּגְנָאי, וְלָא לְכַנָּאָה שְׁמָא לְחַבְרֵיהּ, וְעֹנְשֵׁיהּ סַגִּי. וְכָל שֶׁכֵּן בְּמִלִּין אַחֲרָנִין. תָּאנָא, כְּתִיב (תהלים לה) נְצוֹר לְשׁוֹנְךָ מֵרָע וְגוֹ'. מַהוּ מֵרָע. דִּבְגִין לִישָׁנָא בִּישָׁא, מַרְעִין נַחְתִּין לְעָלְמָא.
The punishment for such an offence is indeed great. It is written: “Keep thy tongue from evil” (Ps. 31, 15). “From evil”: for slander and malicious speech cause disease to enter into the world.
אָמַר רִבִּי יוֹסִי כָּל מַאן דְּקָרֵי לְחַבְרֵיהּ בִּשְׁמָא דְּלֵית בֵּיהּ, וְגָנֵּי לֵיהּ, אִתְּפַּס בְּמָה דְּלֵית בֵּיהּ, דְּאָמַר רִבִּי חִיָּיא אָמַר רִבִּי חִזְקִיָּה, כָּל מַאן דְּקָרֵי לְחַבְרֵיהּ רָשָׁע, נַחְתִּין לֵיהּ לַגֵּיהִנָּם. וְנַחְתִּין לֵיהּ לְעִלְעוֹי, בַּר אִינּוּן חֲצִיפִין דְּאוֹרַיְיתָא, דִּשְׁרֵי לֵיהּ לְאִינִישׁ לְמִקְרֵי לְהוּ רָשָׁע.
Said R. Jose: ‘He who offends his neighbour by giving him an insulting nickname or by addressing him in abusive terms will himself eventually suffer for offences which he has not committed.’ In this connection R. Hiya also said in the name of R. Hezekiah: ‘He who calls his neighbour “wicked” will be thrown into the very jaws of Gehenna. The only people whom one may legitimately call “wicked” are those who speak impudently and blasphemously against the Torah.’
הַהוּא גַּבְרָא, דְּלָיִיט לְחַבְרֵיהּ, אַעְבָּר רִבִּי יֵיסָא, אָמַר לֵיהּ כְּרָשָׁע עַבָדְתְּ. אַתְיֵיהּ לְקָמֵיהּ דְּרִבִּי יְהוּדָה, אֲמַר לֵיהּ רָשָׁע לָא קָאמֵינָא לֵיהּ, אֶלָּא כְּרָשָׁע, דְּאַחְזֵי מִלּוֹי כְּרָשָׁע, וְלָא אֲמֵינָא דְּאִיהוּ רָשָׁע. אָתָא רִבִּי יְהוּדָה, וְשָׁאִיל לְעוֹבָדָא קָמֵיהּ דְּרַבִּי אֶלְעָזָר, אָמַר לֵיהּ, וַדַּאי לָא אִתְחַיָּיב. מְנָלָן. דִּכְתִּיב, (איכה ב) הָיָה יְיָ' כְּאוֹיֵב, וְלָא אוֹיֵב. דְּאִי לָאו הָכִי, לָא אִשְׁתְּאַר מִיִּשְׂרָאֵל גִּזְעִין בְּעָלְמָא. כְּגַוְונָא דָּא, (איכה ב) הָיְתָה כְּאַלְמָנָה, וְלָא אַלְמָנָה, כְּאַלְמָנָה דְּאָזִיל בַּעְלָהּ לְעִבְרָא דְּיַמָּא, וּמְחַכָּאת לֵיהּ.
Once, when on a journey, R. Jesse passed close by a man who was cursing and reviling his neighbour; and the Rabbi said to him: “Thou behavest like a wicked one (rasha’).” Those who were with R. Jesse, hearing his words, were shocked, thinking that he had assuredly committed a great offence; so they brought him before R. Judah to be judged. In defence he pleaded that he had not called the man “wicked”, but only told him that he had behaved “like a wicked one.” R. Judah was puzzled, and put the case before R. Eleazar, who said: ‘The Rabbi has Scripture on his side, for do we not read: “The Lord was as an enemy” (Lam. 2, 5)? which obviously does not mean that He actually became an enemy, for had that been the case Israel would certainly have been utterly annihilated. Similarly, we read: “How is she (Jerusalem) become as a widow” (Ibid. 1, 1), which signifies that she is indeed like unto a woman whose husband has gone away to a far country, but for whom she still waits.’
אָמַר רִבִּי חִיָּיא, וּמֵהָכָא מַשְׁמַע, מֵהָתָם מַשְׁמַע, דְּהוּא עִקָרָא דְּכֹלָּא, דִּכְתִּיב, (יחזקאל א׳:כ״ו) וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם. כְּמַרְאֵה אָדָם, וְלָא מַרְאֶה אָדָם. אָמַר רִבִּי יִצְחָק, כְּתִיב, (שיר השירים ב׳:ג׳) כְּתַפּוּחַ בַּעֲצֵי הַיַּעַר וְגוֹ', כְּתַפּוּחַ וְלָא תַּפּוּחַ. כְּתַפּוּחַ: דְּמִתְפָּרְשָׁא בִּגְוָונוֹי, וּבִגְוָונִין אִתְאַחֲדָא מִלָּה. אָמַר רַבִּי יְהוּדָה, אִלּוּ לָא אֲתֵינָא הָכָא אֶלָּא לְמִשְׁמַע מִלִּין אִלֵּין, דַּיָי.
Said R. Hiya: ‘Is there not a better proof than all these, in fact, the standard example, namely: “And upon the likeness of the throne was the likeness as the appearance of a man” (Ezek. 1, 26)?’ Said R..Isaac: ‘Also it is written: “As the apple tree among the trees of the wood, so is my beloved among the sons” (S.S. 2, 3)-as an apple tree which has varied colours, red, white, and green combined in a unity.’ Said R. Judah: ‘Ah, had I come here only in order to hear these mystic revelations, it would have sufficed!’
תָּאנָא כְּתִיב, (זכריה י״ב:ח׳) וְהָיָה הַנִּכְשָׁל בָּהֶם בַּיּוֹם הַהוּא כְּדָוִד. כְּדָוִד, וְלָא דָּוִד. כְּדָוִד, דְּאָמַר, (דברי הימים א כ״ב:י״ד) וְהִנֵּה בְעָנְיִי הֲכִינוֹתִי לְבֵית יְיָ'. וּכְתִיב, (תהילים פ״ו:א׳) כִּי עָנִי וְאֶבְיוֹן אָנִי. וְהוּא מַלְכָּא עַל מַלְכִּין הֲוָה, וַהֲוָה קָרֵי לְגַרְמֵיהּ הָכִי. אָמַר רַבִּי אַבָּא, זַכָּאִין אִינּוּן יִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא לָא קְרָא לוֹן כְּקֹדֶשׁ, אֶלָּא קֹדֶשׁ מַמָּשׁ, דִּכְתִּיב קֹדֶשׁ יִשְׂרָאֵל לַיְיָ', וּבְּגִין כָּךְ כָּל אֹכְלָיו יֶאְשָׁמוּ וְגוֹ'.
It is also written: “And he that stumbled among them on that day shall be as David” (Zech. 12, 8). “As David”, who said: “In my poverty I have prepared for the Lord an hundred thousand talents of gold…”; “as David”, who said of himself: “For I am poor and needy” (Ps. LXXXVI, I); yea, he called himself thus, who was king above all other earthly kings!’ Said R. Abba: “And how blessed are the Israelites for that the Holy One does not call them “as holiness”, but actually “holiness” itself, as it is written: “Holiness is Israel to the Lord”; and therefore: “all who devour him will be made to bear grievous punishment for their guilt.”