“If a bird's nest will happen before you on the way, on any tree or on the ground, with fledglings or eggs, and the mother is crouching on the fledglings or on the eggs, you shall not take the mother with the offspring” (Deuteronomy 22:6). You shall surely send away the mother, and then take the offspring for yourself, so that it will be good for you, and you will have length of days (Deuteronomy 22:7). Ki Tetze.1This is the Hebrew name of a section of the Torah. It is used here as a heading for the midrash on this section. “If a bird's nest will happen before you” – halakha: A baby who was born circumcised, what is the ruling, is it permitted to circumcise him?2The question is whether it is obligatory to draw blood from the place of circumcision. If it is not obligatory, it would be forbidden to do so, lest he be injured in the process. This is what the Sages taught: A baby who is born circumcised, one must draw covenantal blood from him, because of the covenant of Abraham. From where can you derive this from the Torah? It is as it is stated: “You shall surely circumcise [himol yimol] those born in your house, or those purchased with your money” (Genesis 17:13).3The double expression himol yimol could be interpreted as follows: Even if someone is already circumcised [at birth], circumcise him. Another interpretation, himol yimol – read it only as two acts of circumcision, circumcision and peeling back.4After removing the foreskin, a membrane still remains, which must be peeled back. There are thus two steps that must be followed when performing a circumcision. Rabbi Levi said: Himol yimol – from here we learn that the circumciser must himself be circumcised, as it is written: “Himol yimol.”5The double expression is interpreted to mean: The circumciser shall be circumcised. Rabbi Yudan ben Pazi said: What is written regarding Tzippora, Moses’s wife? “Then she said: A bridegroom of blood [because of circumcisions…]” (Exodus 4:26). “Because of circumcision” is not written here, but rather, “circumcisions” – from here we learn about circumcision and from here we learn about peeling back. Why is a baby circumcised at eight days? It is because the Holy One blessed be He extended mercy towards him, to wait for him until he has his strength. Just as the mercy of the Holy One blessed be He extends towards people, so does His mercy extend over animals. From where is this derived? It is as it is stated: “From the eighth day on, [it shall be accepted as a fire offering to the Lord]” (Leviticus 22:27). Moreover, the Holy One blessed be He said: “It and its offspring you shall not slaughter on one day” (Leviticus 22:28). And just as the Holy One blessed be He extended mercy towards animals, so did He become filled with mercy towards the birds, as it is stated: “If a bird's nest will happen before you.”
This is what the verse said: “Lest you delineate a path of life: Her tracks wander; you will not know” (Proverbs 5:6) – what is meant by “lest you delineate [tefales] a path of life”? Rabbi Abba bar Kahana said: The Holy One blessed be He said: ‘Do not sit and evaluate the mitzvot of the Torah, as it is stated: “He weighed mountains with a scale [peles]” (Isaiah 40:12). Do not say: Since this mitzva is great, I will perform it, as its reward is substantial, but since that one is a minor mitzva, I will not perform it.’ What did the Holy One blessed be He do? He did not reveal to people what is the reward granted for each and every mitzva, so that they would perform allthe mitzvot without guile. From where is this derived? “Her tracks wander; you will not know.” To what is the matter comparable? To a king who hired laborers and took them into his orchard [containing various trees]. He was unspecific, and did not reveal to them the wages for the [different trees of the] orchard, so they should not forsake [working on] those with minimal wages and go and work [only] on those with substantial wages. In the evening, he summoned each one of them and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘That is a pepper tree, its wages are one gold piece.’ He summoned another and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘Its wages are one-half gold piece, as it is a [tree with] white blossoms.’6And not very valuable. He summoned another and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘That is an olive tree, its wages are two hundred zuz.’ They said to him: ‘Should you not have informed us [at the outset] which tree has abundant wages so that we could work beneath it?’ The king said to them: ‘Had I informed you, how would all of my orchard have been cultivated?’ So, too, the Holy One blessed be He did not reveal the reward granted for each of the mitzvot, with the exception of two mitzvot – the one of the greatest difficulty, and the one of the least difficulty. Honoring one’s father and mother is of the greatest difficulty, and the reward granted for it is prolonging of one’s days, as it is stated: “Honor your father and your mother, so that your days will be prolonged” (Exodus 20:12). The one of least difficulty is the dispatching of the mother bird, and what is its reward? Prolonging of days, as it is stated: “You shall surely send away the mother…and prolong your days” (Deuteronomy 22:7).7This teaches that the amount of reward for a mitzva is not necessarily commensurate with its level of difficulty. That is, “if a bird's nest will happen before you.”
This is what the verse said: “For they are a graceful adornment for your head [roshekha]” (Proverbs 1:9) – the Rabbis said: Matters of Torah are grace for your infirmity [rashiyutekha]. How so? A learned person, when he grows old, everyone [still] comes and surrounds him and asks him about matters of Torah. Another interpretation, what is “for they are a graceful adornment [livyat] for your head”? Rabbi Pinḥas bar Ḥama said: Wherever you go, mitzvot accompany [melavot] you. “If you build a new house, you shall make a parapet for your roof” (Deuteronomy 22:8). If you install a door for yourself, mitzvot accompany you, as it is stated: “You shall write them on the doorposts of your house” (Deuteronomy 6:9). If you don new garments, mitzvot accompany you, as it is stated: “You shall not wear a mixture of fibers” (Deuteronomy 22:11). If you go to cut your hair, mitzvot accompany you, as it is stated: “You shall not round the edge of your head” (Leviticus 19:27). If you have a field and go to plow in it, mitzvot accompany you, as it is stated: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10). If you sow it, mitzvot accompany you, as is stated: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). If you reap it, mitzvot accompany you, as it is stated: “When you reap your harvest in your field, and you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19). The Holy One blessed be He said, [moreover]: ‘Even when you are not occupied with any activity at all, but are [simply] walking on the road, mitzvot accompany you.’ From where is this derived? It is as it is stated: “If a bird's nest will happen before you.”
Another interpretation, ben Azzai says: One mitzva leads to another mitzva, and one sin leads to another sin. How is this so? It is written previously: “When you go out to war…and you see in the captivity [a beautiful woman]…” (Deuteronomy 21:10–11). The Holy One blessed be He said: ‘Although I permitted her to you, I said to you: “She shall shave her head, and she shall grow her nails,” (Deuteronomy 21:12), so that she should not find favor in your eyes and you send her away. If you did not do so, what is written thereafter? “If a man will have a defiant and rebellious son” (Deuteronomy 21:18). And as a result of that, “if there will be in a man a sin with a death sentence”’ (Deuteronomy 21:22). This shows that one sin leads to another sin. One mitzva leads to another mitzva – from where is it derived? “If a bird's nest will happen before you” (Deuteronomy 22:6). As a result [of following this mitzva], “when you build a new house [you shall make a parapet for your roof]” (Deuteronomy 22:8). And as a [further] result [of following the mitzva, you will have a vineyard, and] “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). And as a [further] result [of following the mitzva, you will have a field, and] “you shall not plow with an ox and a donkey together” (Deuteronomy 22:10). And as a [further] result [of following the mitzva, you will have clothing, and] “You shall make for you twisted threads [on the four corners of your garment]” (Deuteronomy 22:12). This shows that one mitzva leads to another mitzva.
Another interpretation, “you shall surely send away” – Rabbi Elazar said: It should not have said this;8The Torah should not have concerned itself with the feelings of a bird. however, the Holy One blessed be He said: ‘Since it participated in the glory of the world and in improving the world, it is worthy to be rescued.’9By having produced eggs or hatchlings, it has contributed to the continuing functioning of the world. Another interpretation, Rabbi Ḥiyya said: If a bird, which does not possess the merit of illustrious ancestors, nor covenants, nor oaths, its offspring atone for it,10It is to be set free as a reward for its merely producing offspring, as in the previous paragraph. then the descendants of Abraham, Isaac and Jacob, who have the merit of illustrious ancestors, all the more so, that if one of them sinned, that He will grant atonement for them in the future.
Another interpretation, “you shall surely send away” – Rabbi Berekhya said: There is a certain demon that shoots forth like an arrow and flies like a bird. From where is this derived? It is as it is stated: “You will not fear the terror of night, nor the arrow that flies by day” (Psalms 91:5). The Holy One blessed be He was saying [here]: ‘If you fulfilled the mitzva of dispatching the mother bird, I will deliver you from those [kinds of demon].’ Another interpretation, there are mitzvot for which the reward granted is wealth, and there are mitzvot for which the reward granted is honor. What is the reward granted for this mitzva? It is that if you do not have children, I will give you children. From where is this derived? It is as it is stated: “You shall surely send away the mother.” What is the reward that you receive? “And take the offspring for yourself” (Deuteronomy 22:7).
Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ]” – the Rabbis say: Why is this [verb written] twice? It is so that if this mitzva presents itself to you a second time, do not say: ‘I have already fulfilled my obligation.’ Instead, each time it presents itself to you, you must fulfill it. Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ]” – the Rabbis say: If you sent away [the mother in accordance with] the mitzva of the nest, you will be privileged to send away a Hebrew slave.11That is, you will be wealthy enough to purchase a Hebrew servant, who is freed at the end of seven years’ service. From where is this derived? It is as it is stated: “But when you send him free away from you” (Deuteronomy 15:13). Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ] the mother” – if you fulfil this mitzva, you will hasten the coming of the messianic king, in whose regard sending is written, as it is stated: “Who send out the foot of the bull and the donkey” (Isaiah 32:20).12The bull is an allusion to the proto-messianic king, a descendant of Joseph, in whose regard it is written: “A firstborn bull is his majesty” (Deuteronomy 33:17), and the donkey alludes to the messianic king, a descendant of David, in whose regard it is written: “Your king will come to you…he is humble, and riding on a donkey” (Zechariah 9:9). Another interpretation [shale’aḥ teshalaḥ], Rabbi Tanḥuma said: If you fulfil this mitzva, you will hasten the coming of Elijah the prophet of blessed memory, in whose regard sending is written: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), and he will come and comfort you. From where is this derived? It is as it is written [of Elijah]: “He will restore the heart of parents with children” (Malachi 3:24).
“Remember what the Lord your God did to Miriam on the way, upon your exodus from Egypt” (Deuteronomy 24:9). “Remember what the Lord your God did to Miriam” – halakha: If a person has a leprous spot and has a relative who is a priest, what is the ruling, is it permitted for him [the relative] to examine it?13The halachic status of leper must be conferred by a priest (Leviticus 13:2). This is what the Sages taught: A person [a priest] may examine any leprous spot other than his own leprous spot; Rabbi Meir says: He is also [barred from examining] the leprous spots of his relatives. Through what [sin] does leprosy come about? It is a result of parsimony. Rabbi Yitzḥak said: It is a common occurrence that when a person says to another: ‘Lend me your axe so I can chop this wood with it,’ he [evades the request and] says: ‘I do not have one,’ due to parsimony. Similarly, one may say [to his neighbor]: ‘By your life, lend me your sieve,’ and he [that neighbor] has one, but says: ‘I do not have one,’ due to parsimony. As a result, leprosy befalls his house first. From where is this derived? It is as it is stated: “He shall examine the leprous spot, and, behold, the leprous spot is in the walls” (Leviticus 14:37). What would they do to him? They would remove everything that he had in his house. From where is this known? It is as it is stated: “The priest shall command, and they shall empty out the house” (Leviticus 14:36). When he would take out everything that he had in his house, [including] his axes and sieves, people would say: ‘Do you see the parsimony that he exhibited? He did not want to lend something that he owned.’ What caused him to empty out [his house]? It is because he had [the flaw of] parsimony. Another interpretation, Rabbi Ḥanina said: Leprosy comes about specifically as a result of malicious speech. The Rabbis said: You may know for a fact that leprosy comes about as a result of malicious speech, as the righteous Miriam, because she uttered malicious speech regarding Moses her brother, leprosy befell her, as it is stated: “Remember what the Lord your God did to Miriam.”
This is what the verse said: “You sit and speak against your brother; you slander your mother’s son [ben imekha]” (Psalms 50:20). Rabbi Yoḥanan said: If you accustomed your tongue to speak against your brother14Meaning, your friend. who is not a member of your nation [ben umatekha], ultimately you will slander a member of your nation. Rabbi Yehuda ben Levi said: If you accustomed your tongue to speak against your paternal brother who is not your maternal brother, ultimately you will slander your maternal brother. For anyone who is so arrogant as to speak against someone greater than he, [he] brings it about that leprosy comes upon him. If you do not believe it, let the righteous Miriam15Who spoke against Moses. be a model for all who engage in malicious speech. That is, “Remember what the Lord your God did to Miriam.”
This is what the verse said: “Do not allow your mouth to bring sin upon your flesh” (Ecclesiastes 5:5). The Rabbis say: This verse is speaking of those who engage in malicious speech. How so? “Do not allow your mouth.” What does this mean? Once the mouth [of a person] utters malicious speech, it has committed a sin against his body, in that it causes it to be afflicted [by leprosy]. That is the meaning of: “to bring sin upon your flesh,” as the mouth commits a sin against the flesh. What is meant by, “and do not say before the angel that it was a mistake”? (Ecclesiastes 5:5). It means that you should not say: ‘I will go and utter malicious speech and no person will know about it.’ The Holy One blessed be He says to him: ‘Know that I will send an angel who will stand alongside you and record everything that you say about another person.’ From where is this derived? It is as it is stated: “Even in your thoughts, do not curse a king” (Ecclesiastes 10:20). Why? “Because a bird of the heavens will carry the voice [and a winged creature will tell the matter]” (Ecclesiastes 10:20). What is “and a winged creature will tell the matter”? (Ecclesiastes 10:20). This refers to the angels in whose regard it is written: “Six wings to each one” (Isaiah 6:2). “Why should God become angry at your voice” (Ecclesiastes 5:5) – at that voice that emerged from your mouth. “And destroy your handiwork” (Ecclesiastes 5:5) – as that person will be afflicted with leprosy. If you do not believe it, consider Miriam, who, because she uttered malicious speech about Moses her brother, was afflicted. “Remember what the Lord your God did…” and as a result, she was afflicted.
Rabbi Yitzḥak said: To what is the matter comparable? To an akhina16A kind of poisonous snake. that was sitting at a crossroads and biting passersby. Along came a darvon17A kind of non-venomous snake. and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel.18Enumerated in Numbers chapter 18. After all this goodness, he “has lifted his heel against me.” “Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6).19Since Abraham had to hurry her on, the implication is that she was not acting with alacrity. The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].” Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”
Another interpretation, “remember” – the Rabbis said: To what is this matter comparable? To a king who returned from war, whereupon a noblewoman lauded him. The king said: ‘You shall be called: Specialist of the Council.’ Days later she began to cause confusion in administering the king’s grants. The king said to her: ‘Is this what you have done? Be banished to confinement.’ So, too, when the Holy One blessed be He waged war at the Sea, Miriam recited song and was called a prophetess, as it is stated: “Miriam the prophetess took [a timbrel…]” (Exodus 15:20). Once she uttered malicious speech about her brother, however, the Holy One blessed be He said: ‘Let her be banished to confinement, as it is stated: “Miriam was quarantined”’ (Numbers 12:15).
Another interpretation, when Moses saw what befell his sister, he began crying out and praying on her behalf with all his heart and soul: “God, now, heal her now” (Numbers 12:13). The Rabbis said: Moses said: ‘Master of the universe, You have already rendered me a physician.20As explained in the following paragraph. If You heal her, that is fine, If not, I will heal her.’21The midrash is expounding on the doubling of the word “now.” Moses was saying: ‘God, heal her now, and if not, I will heal her now.’ Another interpretation, what is “God now”? Rabbi Abba bar Kahana said: To what is the matter comparable? To a physician’s apprentice, to whom a certain sick woman came up to call on. He brought her to his mentor. The apprentice said to his mentor: ‘Master, you have already taught me all the procedures of administering remedies. If you heal her, that is fine; if not, I will heal her myself.’ So, too, Moses said: ‘Master of the universe, You already taught me all the procedures of leprosy. If you heal her, that is fine; if not, I will heal her.’ Another interpretation, “Moses cried out to the Lord, saying…” (Numbers 12:13) – to what is this matter comparable? To a mighty man who had a chain around his neck. He freed himself from that chain. Some time later, he saw the chain placed around the neck of another. He began crying out. People said to him: ‘Why are you crying out?’ He said to them: ‘You do not know [what he is going through], but I know what pain he is experiencing. The chain was around my neck just like this, and I know what pain he is experiencing.’ So, too, Moses was crying out. The Holy One blessed be He said to him: ‘Why are you crying out?’ He said to Him: ‘Master of the universe, I know what pain she [Miriam] is suffering, as I remember the “chain” into which my hand was once placed.’ From where is this derived? It is as it is stated: “Behold, his hand was leprous like snow” (Exodus 4:6). After Moses prayed on her behalf, the Holy One blessed be He healed her. From where is this derived? It is as it is stated: “The people did not travel until Miriam’s readmission” (Numbers 12:15). That is why they remembered what befell Miriam as a result of malicious speech.
Another interpretation, Rav Asi said: A person does not utter malicious speech until he denies the existence of the Holy One blessed be He, as it is stated: “Those who said: With our tongue we will prevail; our lips are our own. Who is a lord over us?” (Psalms 12:5). Rabbi Shimon said: If the righteous Miriam, who did not intend to utter malicious speech, but spoke out only because of procreation,22Her comment about Moses was that he had separated from his wife. She thought it proper that he should take her back and have children with her. this befell her, the wicked who intend to utter malicious speech about their counterparts in order to cut short their lives, all the more so that the Holy One blessed be He should sever their tongues, as it is stated: “May the Lord sever all flattering lips [and the tongue that boasts]” (Psalms 12:4). The Holy One blessed be He said: ‘In this world, because there were speakers of malicious speech in your midst, I removed My Divine Presence from your midst, as it is stated: “Rise above the heavens, God” (Psalms 57:6).23See Devarim Rabbah 5:10. But in the future, when I will uproot the evil inclination from your midst, as it is stated: “I will remove the heart of stone from your flesh” (Ezekiel 36:26), I will restore My Divine Presence to your midst.’ From where is this derived? It is as it is stated: “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). [God said:] ‘As a result of My restoring My Divine Presence upon you, all of you will merit to study the Torah and will reside in peace in the world,’ as it is stated: “All your children will be disciples of the Lord and the peace of your children will be abundant” (Isaiah 54:13).
כִּי תֵצֵא. (דברים כב, ו): כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ. הֲלָכָה תִּינוֹק שֶׁנּוֹלַד כְּשֶׁהוּא מָהוּל, מַהוּ שֶׁיְהֵא מֻתָּר לָמוּל אוֹתוֹ, כָּךְ שָׁנוּ חֲכָמִים תִּינוֹק שֶׁנּוֹלַד מָהוּל צָרִיךְ לְהַטִּיף מִמֶּנּוּ דַּם בְּרִית מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם, וּמִנַּיִן אַתָּה לָמֵד מִן הַתּוֹרָה, שֶׁנֶּאֱמַר (בראשית יז, יג): הִמּוֹל יִמּוֹל יְלִיד בֵּיתְךָ וּמִקְנַת כַּסְפֶּךָ. דָּבָר אַחֵר, הִמּוֹל יִמּוֹל, אַל תְּהִי קוֹרֵא בוֹ אֶלָּא שְׁתֵּי מִילוֹת, מִילָה וּפְרִיעָה. רַבִּי לֵוִי אָמַר הִמּוֹל יִמּוֹל, מִכָּאן לְמוֹהֵל צָרִיךְ שֶׁיְהֵא מָהוּל, דִּכְתִיב הִמּוֹל יִמּוֹל, אָמַר רַבִּי יוּדָן בֶּן פָּזִי מַה כְּתִיב בְּצִפּוֹרָה אֵשֶׁת משֶׁה (שמות ד, כו): אָז אָמְרָה חֲתַן דָּמִים וגו', לַמִּילָה, אֵין כְּתִיב כָּאן, אֶלָּא לַמּוּלֹת, שְׁתֵּי מִילוֹת, מִכָּאן לְמִילָה וּמִכָּאן לִפְרִיעָה. וְלָמָּה הַתִּינוֹק נִמּוֹל לִשְׁמוֹנָה יָמִים, שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים עָלָיו לְהַמְתִּין לוֹ עַד שֶׁיְהֵא בּוֹ כֹּחוֹ, וּכְשֵׁם שֶׁרַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הָאָדָם כָּךְ רַחֲמָיו עַל הַבְּהֵמָה, מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כב, כז): וּמִיּוֹם הַשְּׁמִינִי וְהָלְאָה וגו', וְלֹא עוֹד אֶלָּא שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ויקרא כב, כח): אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד. וּכְשֵׁם שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא רַחֲמִים עַל הַבְּהֵמָה, כָּךְ נִתְמַלֵּא רַחֲמִים עַל הָעוֹפוֹת, מִנַּיִן, שֶׁנֶּאֱמַר: כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ.
“If a bird's nest will happen before you on the way, on any tree or on the ground, with fledglings or eggs, and the mother is crouching on the fledglings or on the eggs, you shall not take the mother with the offspring” (Deuteronomy 22:6).
You shall surely send away the mother, and then take the offspring for yourself, so that it will be good for you, and you will have length of days (Deuteronomy 22:7).
Ki Tetze.1This is the Hebrew name of a section of the Torah. It is used here as a heading for the midrash on this section. “If a bird's nest will happen before you” – halakha: A baby who was born circumcised, what is the ruling, is it permitted to circumcise him?2The question is whether it is obligatory to draw blood from the place of circumcision. If it is not obligatory, it would be forbidden to do so, lest he be injured in the process. This is what the Sages taught: A baby who is born circumcised, one must draw covenantal blood from him, because of the covenant of Abraham. From where can you derive this from the Torah? It is as it is stated: “You shall surely circumcise [himol yimol] those born in your house, or those purchased with your money” (Genesis 17:13).3The double expression himol yimol could be interpreted as follows: Even if someone is already circumcised [at birth], circumcise him.
Another interpretation, himol yimol – read it only as two acts of circumcision, circumcision and peeling back.4After removing the foreskin, a membrane still remains, which must be peeled back. There are thus two steps that must be followed when performing a circumcision.
Rabbi Levi said: Himol yimol – from here we learn that the circumciser must himself be circumcised, as it is written: “Himol yimol.”5The double expression is interpreted to mean: The circumciser shall be circumcised. Rabbi Yudan ben Pazi said: What is written regarding Tzippora, Moses’s wife? “Then she said: A bridegroom of blood [because of circumcisions…]” (Exodus 4:26). “Because of circumcision” is not written here, but rather, “circumcisions” – from here we learn about circumcision and from here we learn about peeling back.
Why is a baby circumcised at eight days? It is because the Holy One blessed be He extended mercy towards him, to wait for him until he has his strength. Just as the mercy of the Holy One blessed be He extends towards people, so does His mercy extend over animals. From where is this derived? It is as it is stated: “From the eighth day on, [it shall be accepted as a fire offering to the Lord]” (Leviticus 22:27). Moreover, the Holy One blessed be He said: “It and its offspring you shall not slaughter on one day” (Leviticus 22:28). And just as the Holy One blessed be He extended mercy towards animals, so did He become filled with mercy towards the birds, as it is stated: “If a bird's nest will happen before you.”
זֶה שֶׁאָמַר הַכָּתוּב (משלי ה, ו): אֹרַח חַיִּים פֶּן תְּפַלֵּס נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע. מַהוּ אֹרַח חַיִּים פֶּן תְּפַלֵּס, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא תְהֵא יוֹשֵׁב וּמְשַׁקֵּל בְּמִצְווֹתֶיהָ שֶׁל תּוֹרָה, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה מ, יב): וְשָׁקַל בַּפֶּלֶס הָרִים, לֹא תְהֵא אוֹמֵר הוֹאִיל וְהַמִּצְוָה הַזּוֹ גְּדוֹלָה אֲנִי עוֹשֶׂה אוֹתָהּ שֶׁשְֹּׂכָרָהּ מְרֻבֶּה, וְהוֹאִיל וְזוֹ מִצְוָה קַלָּה אֵינִי עוֹשֶׂה אוֹתָהּ, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא גִּלָּה לַבְּרִיּוֹת מַהוּ מַתַּן שְׂכָרָהּ שֶׁל כָּל מִצְוָה וּמִצְוָה, כְּדֵי שֶׁיַּעֲשׂוּ כָּל הַמִּצְווֹת בְּתֹם, מִנַּיִן, שֶׁנֶּאֱמַר: נָעוּ מַעְגְּלֹתֶיהָ לֹא תֵדָע. לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁשָֹּׂכַר לוֹ פּוֹעֲלִים וְהִכְנִיס אוֹתָן לְתוֹךְ פַּרְדֵּסוֹ, סָתַם וְלֹא גִּלָּה לָהֶן מַהוּ שְׂכָרוֹ שֶׁל פַּרְדֵּס, שֶׁלֹא יַנִּיחוּ דָּבָר שֶׁשְֹּׂכָרוֹ מוּעָט וְיֵלְכוּ וְיַעֲשׂוּ דָּבָר שֶׁשְֹּׂכָרוֹ מְרֻבֶּה, בָּעֶרֶב קָרָא לְכָל אֶחָד וְאֶחָד אָמַר לוֹ תַּחַת אֵיזֶה אִילָן עָשִׂיתָ, אָמַר לוֹ תַּחַת זֶה, אָמַר לוֹ פִּלְפֵּל הוּא שְׂכָרוֹ זָהוּב אֶחָד, קָרָא לְאַחֵר אָמַר לוֹ תַּחַת אֵיזֶה אִילָן עָשִׂיתָ, אָמַר לוֹ תַּחַת זֶה, אָמַר לוֹ שְׂכָרוֹ חֲצִי זָהוּב פֶּרַח לָבָן הוּא. קָרָא לְאַחֵר אָמַר לוֹ תַּחַת אֵיזֶה אִילָן עָשִׂיתָ, אָמַר לוֹ תַּחַת זֶה, אָמַר לוֹ זַיִת הוּא שְׂכָרוֹ מָאתַיִם זוּז. אָמְרוּ לוֹ לֹא הָיִיתָ צָרִיךְ לְהוֹדִיעַ אוֹתָנוּ אֵיזֶה אִילָן שְׂכָרוֹ מְרֻבֶּה כְּדֵי שֶׁנַּעֲשֶׂה תַּחְתָּיו, אָמַר לָהֶם הַמֶּלֶךְ, אִלּוּ הוֹדַעְתִּי הֵיאַךְ הָיָה כָּל פַּרְדֵּסִי נַעֲשָׂה. כָּךְ לֹא גִּלָּה הַקָּדוֹשׁ בָּרוּךְ הוּא מַתַּן שְׂכָרָן שֶׁל מִצְווֹת, חוּץ מִשְׁתֵּי מִצְווֹת, הַחֲמוּרָה שֶׁבַּחֲמוּרוֹת וְהַקַּלָּה שֶׁבַּקַּלּוֹת, כִּבּוּד אָב וָאֵם, חֲמוּרָה שֶׁבַּחֲמוּרוֹת, וּמַתַּן שְׂכָרָהּ אֲרִיכוּת יָמִים, שֶׁנֶּאֱמַר (שמות כ, יב): כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ. וְהַקַּלָּה, שִׁלּוּחַ הַקֵּן, וּמַהוּ שְׂכָרָהּ, אֲרִיכוּת יָמִים, שֶׁנֶּאֱמַר (דברים כב, ז): שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וגו' וְהַאֲרַכְתָּ יָמִים, הֱוֵי כִּי יִקָּרֵא קַן צִפּוֹר.
This is what the verse said: “Lest you delineate a path of life: Her tracks wander; you will not know” (Proverbs 5:6) – what is meant by “lest you delineate [tefales] a path of life”? Rabbi Abba bar Kahana said: The Holy One blessed be He said: ‘Do not sit and evaluate the mitzvot of the Torah, as it is stated: “He weighed mountains with a scale [peles]” (Isaiah 40:12). Do not say: Since this mitzva is great, I will perform it, as its reward is substantial, but since that one is a minor mitzva, I will not perform it.’ What did the Holy One blessed be He do? He did not reveal to people what is the reward granted for each and every mitzva, so that they would perform all the mitzvot without guile. From where is this derived? “Her tracks wander; you will not know.”
To what is the matter comparable? To a king who hired laborers and took them into his orchard [containing various trees]. He was unspecific, and did not reveal to them the wages for the [different trees of the] orchard, so they should not forsake [working on] those with minimal wages and go and work [only] on those with substantial wages. In the evening, he summoned each one of them and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘That is a pepper tree, its wages are one gold piece.’ He summoned another and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘Its wages are one-half gold piece, as it is a [tree with] white blossoms.’6And not very valuable. He summoned another and said to him: ‘Beneath which tree did you work?’ He said to him: ‘Beneath this one.’ He said to him: ‘That is an olive tree, its wages are two hundred zuz.’ They said to him: ‘Should you not have informed us [at the outset] which tree has abundant wages so that we could work beneath it?’ The king said to them: ‘Had I informed you, how would all of my orchard have been cultivated?’
So, too, the Holy One blessed be He did not reveal the reward granted for each of the mitzvot, with the exception of two mitzvot – the one of the greatest difficulty, and the one of the least difficulty. Honoring one’s father and mother is of the greatest difficulty, and the reward granted for it is prolonging of one’s days, as it is stated: “Honor your father and your mother, so that your days will be prolonged” (Exodus 20:12). The one of least difficulty is the dispatching of the mother bird, and what is its reward? Prolonging of days, as it is stated: “You shall surely send away the mother…and prolong your days” (Deuteronomy 22:7).7This teaches that the amount of reward for a mitzva is not necessarily commensurate with its level of difficulty. That is, “if a bird's nest will happen before you.”
זֶה שֶׁאָמַר הַכָּתוּב (משלי א, ט): כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ, רַבָּנָן אָמְרֵי נַעֲשָׂה דִּבְרֵי תוֹרָה חֵן לְרָשִׁיּוּתֶךָ, כֵּיצַד, אָדָם בֶּן תּוֹרָה בְּשָׁעָה שֶׁהוּא מַזְקִין הַכֹּל בָּאִין וּמְסַבְּבִין אוֹתוֹ וְשׁוֹאֲלִין אוֹתוֹ דִּבְרֵי תוֹרָה. דָּבָר אַחֵר, מַהוּ כִּי לִוְיַת חֵן, אָמַר רַבִּי פִּינְחָס בַּר חָמָא לְכָל מָקוֹם שֶׁתֵּלֵךְ הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, (דברים כב, ח): כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ. אִם עָשִׂיתָ לְךָ דֶּלֶת הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, שֶׁנֶּאֱמַר (דברים ו, ט): וּכְתַבְתָּם עַל מְזֻזוֹת בֵּיתֶךָ. אִם לָבַשְׁתָּ כֵּלִים חֲדָשִׁים, הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, שֶׁנֶּאֱמַר (דברים כב, יא): לֹא תִלְבַּשׁ שַׁעַטְנֵז. אִם הָלַכְתָּ לְגַלֵּחַ, הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, שֶׁנֶּאֱמַר (ויקרא יט, כז): לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם, וְאִם הָיָה לְךָ שָׂדֶה וְהָלַכְתָּ לַחֲרשׁ בְּתוֹכָהּ, הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, שֶׁנֶּאֱמַר (דברים כב, י): לֹא תַחֲרשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו. וְאִם זָרַעְתָּ אוֹתָהּ, הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, שֶׁנֶּאֱמַר (דברים כב, ט): לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם. וְאִם קָצַרְתָּ אוֹתָהּ, הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, שֶׁנֶּאֱמַר (דברים כד, יט): כִּי תִקְצֹר קְצִירְךָ בְשָׂדֶךָ וְשָׁכַחְתָּ עֹמֶר בַּשָֹּׂדֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ לֹא הָיִיתָ עוֹסֵק בְּדָבָר אֶלָּא מְהַלֵּךְ בַּדֶּרֶךְ, הַמִּצְווֹת מְלַוּוֹת אוֹתְךָ, מִנַּיִן, שֶׁנֶּאֱמַר: כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ.
This is what the verse said: “For they are a graceful adornment for your head [roshekha]” (Proverbs 1:9) – the Rabbis said: Matters of Torah are grace for your infirmity [rashiyutekha]. How so? A learned person, when he grows old, everyone [still] comes and surrounds him and asks him about matters of Torah.
Another interpretation, what is “for they are a graceful adornment [livyat] for your head”? Rabbi Pinḥas bar Ḥama said: Wherever you go, mitzvot accompany [melavot] you. “If you build a new house, you shall make a parapet for your roof” (Deuteronomy 22:8). If you install a door for yourself, mitzvot accompany you, as it is stated: “You shall write them on the doorposts of your house” (Deuteronomy 6:9). If you don new garments, mitzvot accompany you, as it is stated: “You shall not wear a mixture of fibers” (Deuteronomy 22:11). If you go to cut your hair, mitzvot accompany you, as it is stated: “You shall not round the edge of your head” (Leviticus 19:27). If you have a field and go to plow in it, mitzvot accompany you, as it is stated: “You shall not plow with an ox and a donkey together” (Deuteronomy 22:10). If you sow it, mitzvot accompany you, as is stated: “You shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). If you reap it, mitzvot accompany you, as it is stated: “When you reap your harvest in your field, and you forget a sheaf in the field, [you shall not return to take it]” (Deuteronomy 24:19). The Holy One blessed be He said, [moreover]: ‘Even when you are not occupied with any activity at all, but are [simply] walking on the road, mitzvot accompany you.’ From where is this derived? It is as it is stated: “If a bird's nest will happen before you.”
דָּבָר אַחֵר, בֶּן עֲזַאי אוֹמֵר מִצְוָה גּוֹרֶרֶת מִצְוָה וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה, כֵּיצַד, כְּתִיב לְמַעְלָה (דברים כא, י יא): כִּי תֵצֵא לַמִּלְחָמָה וגו' וְרָאִיתָ בַּשִּׁבְיָה וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי שֶׁהִתַּרְתִּי אוֹתָהּ לְךָ, אָמַרְתִּי לְךָ (דברים כא, יב): וְגִלְחָה אֶת רֹאשָׁהּ וְעָשְׂתָה אֶת צִפָּרְנֶיהָ, כְּדֵי שֶׁלֹא תִמְצָא חֵן בְּעֵינֶיךָ וּתְשַׁלַּח אוֹתָהּ. וְאִם לֹא עָשִׂיתָ כֵן, מַה כְּתִיב אַחֲרָיו (דברים כא, יח): כִּי יִהְיֶה לְאִישׁ בֵּן סוֹרֵר וּמוֹרֶה, מִתּוֹךְ כָּךְ (דברים כא, כב): כִּי יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט מָוֶת, הֱוֵי עֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. וּמִצְוָה גּוֹרֶרֶת מִצְוָה מִנַּיִן, תְּחִלָּה כִּי יִקָּרֵא קַן צִפּוֹר, מִתּוֹךְ כָּךְ (דברים כב, ח): כִּי תִבְנֶה בַּיִת חָדָשׁ, מִתּוֹךְ כָּךְ (דברים כב, ט): לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם, מִתּוֹךְ כָּךְ (דברים כב, י): לֹא תַחֲרֹשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו, מִתּוֹךְ כָּךְ (דברים כב, יב): גְּדִלִים תַּעֲשֶׂה לָּךְ, הֲרֵי מִצְוָה גּוֹרֶרֶת מִצְוָה.
Another interpretation, ben Azzai says: One mitzva leads to another mitzva, and one sin leads to another sin. How is this so? It is written previously: “When you go out to war…and you see in the captivity [a beautiful woman]…” (Deuteronomy 21:10–11). The Holy One blessed be He said: ‘Although I permitted her to you, I said to you: “She shall shave her head, and she shall grow her nails,” (Deuteronomy 21:12), so that she should not find favor in your eyes and you send her away. If you did not do so, what is written thereafter? “If a man will have a defiant and rebellious son” (Deuteronomy 21:18). And as a result of that, “if there will be in a man a sin with a death sentence”’ (Deuteronomy 21:22). This shows that one sin leads to another sin.
One mitzva leads to another mitzva – from where is it derived? “If a bird's nest will happen before you” (Deuteronomy 22:6). As a result [of following this mitzva], “when you build a new house [you shall make a parapet for your roof]” (Deuteronomy 22:8). And as a [further] result [of following the mitzva, you will have a vineyard, and] “you shall not sow your vineyard with diverse kinds” (Deuteronomy 22:9). And as a [further] result [of following the mitzva, you will have a field, and] “you shall not plow with an ox and a donkey together” (Deuteronomy 22:10). And as a [further] result [of following the mitzva, you will have clothing, and] “You shall make for you twisted threads [on the four corners of your garment]” (Deuteronomy 22:12). This shows that one mitzva leads to another mitzva.
דָּבָר אַחֵר (דברים כב, ז): שַׁלֵּחַ תְּשַׁלַּח, אָמַר רַבִּי אֶלְעָזָר לֹא הָיָה צָרִיךְ לוֹמַר כֵּן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְנִתְעַסֵּק בִּכְבוֹדוֹ שֶׁל עוֹלָם וּבְתִקּוּנוֹ שֶׁל עוֹלָם, כְּדַי שֶׁתִּנָּצֵל. דָּבָר אַחֵר, אָמַר רַבִּי חִיָּא וּמַה אִם צִפּוֹר שֶׁאֵין לָהּ לֹא זְכוּת אָבוֹת, וְלֹא בְּרִיתוֹת, וְלֹא שְׁבוּעוֹת, בָּנֶיהָ מְכַפְּרִים עָלֶיהָ, בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב שֶׁיֵּשׁ לָהֶם זְכוּת אָבוֹת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁאִם סָרַח אֶחָד מֵהֶם שֶׁהוּא מְכַפֵּר עֲלֵיהֶם לֶעָתִיד לָבוֹא.
Another interpretation, “you shall surely send away” – Rabbi Elazar said: It should not have said this;8The Torah should not have concerned itself with the feelings of a bird. however, the Holy One blessed be He said: ‘Since it participated in the glory of the world and in improving the world, it is worthy to be rescued.’9By having produced eggs or hatchlings, it has contributed to the continuing functioning of the world.
Another interpretation, Rabbi Ḥiyya said: If a bird, which does not possess the merit of illustrious ancestors, nor covenants, nor oaths, its offspring atone for it,10It is to be set free as a reward for its merely producing offspring, as in the previous paragraph. then the descendants of Abraham, Isaac and Jacob, who have the merit of illustrious ancestors, all the more so, that if one of them sinned, that He will grant atonement for them in the future.
דָּבָר אַחֵר, שַׁלֵּחַ תְּשַׁלַּח, אָמַר רַבִּי בֶּרֶכְיָה, יֵשׁ מַזִּיק שֶׁקּוֹשֵׁט כְּחֵץ וְטָס כָּעוֹף, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים צא, ה): לֹא תִירָא מִפַּחַד לָיְלָה מֵחֵץ יָעוּף יוֹמָם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם קִיַּמְתָּ מִצְוַת שִׁלּוּחַ הַקֵּן, אֲנִי מַצִּילְךָ מֵאוֹתָן. דָּבָר אַחֵר, יֵשׁ מִצְווֹת שֶׁמַּתַּן שְׂכָרָהּ עשֶׁר, וְיֵשׁ מִצְווֹת שֶׁמַּתַּן שְׂכָרָהּ כָּבוֹד, וּמַה מַּתַּן שְׂכָרָהּ שֶׁל מִצְוָה זוֹ, שֶׁאִם אֵין לְךָ בָּנִים אֲנִי נוֹתֵן לְךָ בָּנִים, מִנַּיִן, שֶׁנֶּאֱמַר: שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם, וּמַה שָׂכָר אַתָּה נוֹטֵל (דברים כב, ז): וְאֶת הַבָּנִים תִּקַּח לָךְ.
Another interpretation, “you shall surely send away” – Rabbi Berekhya said: There is a certain demon that shoots forth like an arrow and flies like a bird. From where is this derived? It is as it is stated: “You will not fear the terror of night, nor the arrow that flies by day” (Psalms 91:5). The Holy One blessed be He was saying [here]: ‘If you fulfilled the mitzva of dispatching the mother bird, I will deliver you from those [kinds of demon].’
Another interpretation, there are mitzvot for which the reward granted is wealth, and there are mitzvot for which the reward granted is honor. What is the reward granted for this mitzva? It is that if you do not have children, I will give you children. From where is this derived? It is as it is stated: “You shall surely send away the mother.” What is the reward that you receive? “And take the offspring for yourself” (Deuteronomy 22:7).
דָּבָר אַחֵר, שַׁלֵּחַ תְּשַׁלַּח, רַבָּנָן אָמְרֵי לָמָּה שְׁנֵי פְּעָמִים, שֶׁאִם אֵרְעָה לְךָ הַמִּצְוָה הַזֹּאת פַּעַם שְׁנִיָּה לֹא תֹאמַר כְּבָר יָצָאתִי יְדֵי חוֹבָתִי אֶלָּא כָּל זְמַן שֶׁתֶּאֱרַע לְיָדְךָ אַתָּה צָרִיךְ לְקַיֵּם אוֹתָהּ. דָּבָר אַחֵר, שַׁלֵּחַ תְּשַׁלַּח, רַבָּנָן אָמְרֵי אִם שִׁלַּחְתָּ מִצְוַת הַקֵּן, אַתְּ זוֹכֶה לְשַׁלֵּחַ עֶבֶד עִבְרִי, מִנַּיִן שֶׁנֶּאֱמַר (דברים טו, יג): וְכִי תְשַׁלְּחֶנּוּ חָפְשִׁי מֵעִמָּךְ. דָּבָר אַחֵר, מַהוּ שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם, אִם קִיַּמְתָּ מִצְוָה זוֹ, אַתְּ מְמַהֵר לְבוֹא מֶלֶךְ הַמָּשִׁיחַ, שֶׁכָּתוּב בּוֹ שִׁלּוּחַ, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה לב, כ): מְשַׁלְּחֵי רֶגֶל הַשּׁוֹר וְהַחֲמוֹר. דָּבָר אַחֵר, אָמַר רַבִּי תַּנְחוּמָא, אִם קִיַּמְתָּ הַמִּצְוָה הַזֹּאת אַתָּה מְמַהֵר אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב שֶׁיָּבוֹא, שֶׁכָּתוּב בּוֹ שִׁלּוּחַ, שֶׁנֶּאֱמַר (מלאכי ג, כג): הִנֵּה אָנֹכִי שֹׁלֵחַ לָכֶם אֶת אֵלִיָּה הַנָּבִיא, וְהוּא יָבוֹא וִינַחֵם אֶתְכֶם, מִנַּיִן, שֶׁנֶּאֱמַר (מלאכי ג, כד): וְהֵשִׁיב לֵב אָבוֹת עַל בָּנִים.
Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ]” – the Rabbis say: Why is this [verb written] twice? It is so that if this mitzva presents itself to you a second time, do not say: ‘I have already fulfilled my obligation.’ Instead, each time it presents itself to you, you must fulfill it.
Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ]” – the Rabbis say: If you sent away [the mother in accordance with] the mitzva of the nest, you will be privileged to send away a Hebrew slave.11That is, you will be wealthy enough to purchase a Hebrew servant, who is freed at the end of seven years’ service. From where is this derived? It is as it is stated: “But when you send him free away from you” (Deuteronomy 15:13).
Another interpretation, “you shall surely send away [shale’aḥ teshalaḥ] the mother” – if you fulfil this mitzva, you will hasten the coming of the messianic king, in whose regard sending is written, as it is stated: “Who send out the foot of the bull and the donkey” (Isaiah 32:20).12The bull is an allusion to the proto-messianic king, a descendant of Joseph, in whose regard it is written: “A firstborn bull is his majesty” (Deuteronomy 33:17), and the donkey alludes to the messianic king, a descendant of David, in whose regard it is written: “Your king will come to you…he is humble, and riding on a donkey” (Zechariah 9:9).
Another interpretation [shale’aḥ teshalaḥ], Rabbi Tanḥuma said: If you fulfil this mitzva, you will hasten the coming of Elijah the prophet of blessed memory, in whose regard sending is written: “Behold, I am sending Elijah the prophet to you” (Malachi 3:23), and he will come and comfort you. From where is this derived? It is as it is written [of Elijah]: “He will restore the heart of parents with children” (Malachi 3:24).
זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם (דברים כד, ט), הֲלָכָה, אָדָם שֶׁיֵּשׁ בּוֹ נֶגַע וְהָיָה הַכֹּהֵן קְרוֹבוֹ מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִרְאוֹתוֹ, כָּךְ שָׁנוּ חֲכָמִים כָּל הַנְּגָעִים אָדָם רוֹאֶה חוּץ מִנִּגְעֵי עַצְמוֹ. רַבִּי מֵאִיר אוֹמֵר אַף לֹא נִגְעֵי קְרוֹבָיו. וְעַל יְדֵי מָה הַנְּגָעִים בָּאִים, עַל יְדֵי עַיִן הָרָע, אָמַר רַבִּי יִצְחָק בְּנֹהַג שֶׁבָּעוֹלָם אָדָם אוֹמֵר לַחֲבֵרוֹ הַשְׁאִילֵנִי קַרְדוּמְךָ שֶׁאֲבַקַּע בּוֹ הָעֵץ הַזֶּה, וְהוּא אוֹמֵר לוֹ אֵין לִי, מֵעַיִן רָעָה. כָּךְ הוּא אוֹמֵר בְּחַיֶּיךָ הַשְׁאִילֵנִי הַכְּבָרָה שֶׁלְּךָ, וְיֵשׁ לוֹ וְהוּא אוֹמֵר אֵין לִי, מֵעַיִן רָעָה. מִיָּד בָּא הַנֶּגַע עַל בֵּיתוֹ תְּחִלָּה, מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא יד, לז): וְרָאָה אֶת הַנֶּגַע וְהִנֵּה הַנֶּגַע בְּקִירוֹת, וּמָה הָיוּ עוֹשִׂין לוֹ, מְפַנִּין כָּל מַה שֶּׁהָיָה לוֹ בְּתוֹךְ בֵּיתוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא יד, לו): וְצִוָּה הַכֹּהֵן וּפִנּוּ אֶת הַבַּיִת, כֵּיוָן שֶׁהָיָה מוֹצִיא כָּל מַה שֶּׁהָיָה לוֹ בְּתוֹךְ בֵּיתוֹ, קַרְדֻּמּוֹתָיו וּכְבָרוֹתָיו, הָיוּ אוֹמְרִים רְאִיתֶם עַיִן רָעָה שֶׁהָיָה בְּיָדוֹ, מַה שֶּׁהָיָה לוֹ לֹא הָיָה רוֹצֶה לְהַשְׁאִיל, מִי גָרַם לוֹ לְהִפָּנוֹת, עַל יְדֵי שֶׁהָיְתָה בּוֹ עַיִן רָעָה. דָּבָר אַחֵר, אָמַר רַבִּי חֲנִינָא, אֵין הַנְּגָעִים בָּאִים אֶלָּא עַל לָשׁוֹן הָרָע, וְרַבָּנָן אָמְרֵי תֵּדַע לְךָ שֶׁהַנְּגָעִים בָּאִים עַל לָשׁוֹן הָרָע, הֲרֵי מִרְיָם הַצַּדֶּקֶת עַל יְדֵי שֶׁדִּבְּרָה לָשׁוֹן הָרָע בְּמשֶׁה אָחִיהָ קָרְבוּ בָהּ הַנְּגָעִים, מִנַּיִן, שֶׁנֶּאֱמַר (דברים כד, ט): זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם.
“Remember what the Lord your God did to Miriam on the way, upon your exodus from Egypt” (Deuteronomy 24:9).
“Remember what the Lord your God did to Miriam” – halakha: If a person has a leprous spot and has a relative who is a priest, what is the ruling, is it permitted for him [the relative] to examine it?13The halachic status of leper must be conferred by a priest (Leviticus 13:2). This is what the Sages taught: A person [a priest] may examine any leprous spot other than his own leprous spot; Rabbi Meir says: He is also [barred from examining] the leprous spots of his relatives.
Through what [sin] does leprosy come about? It is a result of parsimony. Rabbi Yitzḥak said: It is a common occurrence that when a person says to another: ‘Lend me your axe so I can chop this wood with it,’ he [evades the request and] says: ‘I do not have one,’ due to parsimony. Similarly, one may say [to his neighbor]: ‘By your life, lend me your sieve,’ and he [that neighbor] has one, but says: ‘I do not have one,’ due to parsimony. As a result, leprosy befalls his house first. From where is this derived? It is as it is stated: “He shall examine the leprous spot, and, behold, the leprous spot is in the walls” (Leviticus 14:37). What would they do to him? They would remove everything that he had in his house. From where is this known? It is as it is stated: “The priest shall command, and they shall empty out the house” (Leviticus 14:36). When he would take out everything that he had in his house, [including] his axes and sieves, people would say: ‘Do you see the parsimony that he exhibited? He did not want to lend something that he owned.’ What caused him to empty out [his house]? It is because he had [the flaw of] parsimony.
Another interpretation, Rabbi Ḥanina said: Leprosy comes about specifically as a result of malicious speech. The Rabbis said: You may know for a fact that leprosy comes about as a result of malicious speech, as the righteous Miriam, because she uttered malicious speech regarding Moses her brother, leprosy befell her, as it is stated: “Remember what the Lord your God did to Miriam.”
זֶה שֶׁאָמַר הַכָּתוּב (תהלים נ, כ): תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר בְּבֶן אִמְךָ תִּתֶּן דֹּפִי, אָמַר רַבִּי יוֹחָנָן אִם הִרְגַּלְתָּ לְשׁוֹנְךָ לְדַבֵּר בְּאָחִיךָ שֶׁאֵינוֹ בֶּן אֻמָּתְךָ, סוֹף בְּבֶן אֻמָּתְךָ תִּתֶּן דֹּפִי. רַבִּי יְהוּדָה בֶּן לֵוִי אָמַר אִם הִרְגַּלְתָּ לְשׁוֹנְךָ לְדַבֵּר בְּאָחִיךָ שֶׁמֵּאָבִיךָ וְלֹא מֵאִמֶּךָ, סוֹפְךָ בְּבֶן אִמְּךָ תִּתֶּן דֹּפִי, שֶׁכָּל מִי שֶׁמֵּגֵס אֶת לִבּוֹ לְדַבֵּר בְּגָדוֹל מִמֶּנּוּ גּוֹרֵם לְעַצְמוֹ שֶׁיְּקָרְבוּ בּוֹ אֶת הַנְּגָעִים, וְאִם אֵין אַתָּה מַאֲמִין הֲרֵי מִרְיָם הַצַּדֶּקֶת סִימָן לְכָל בַּעֲלֵי לָשׁוֹן הָרָע, הֱוֵי זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם.
This is what the verse said: “You sit and speak against your brother; you slander your mother’s son [ben imekha]” (Psalms 50:20). Rabbi Yoḥanan said: If you accustomed your tongue to speak against your brother14Meaning, your friend. who is not a member of your nation [ben umatekha], ultimately you will slander a member of your nation. Rabbi Yehuda ben Levi said: If you accustomed your tongue to speak against your paternal brother who is not your maternal brother, ultimately you will slander your maternal brother. For anyone who is so arrogant as to speak against someone greater than he, [he] brings it about that leprosy comes upon him. If you do not believe it, let the righteous Miriam15Who spoke against Moses. be a model for all who engage in malicious speech. That is, “Remember what the Lord your God did to Miriam.”
זֶה שֶׁאָמַר הַכָּתוּב (קהלת ה, ה): אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ, רַבָּנָן אָמְרֵי הַמִּקְרָא הַזֶּה מְדַבֵּר בְּבַעֲלֵי לָשׁוֹן הָרָע, כֵּיצַד, אַל תִּתֵּן אֶת פִּיךָ, מַהוּ כֵן, כֵּיוָן שֶׁהַפֶּה אוֹמֵר לָשׁוֹן הָרָע הוּא חוֹטֵא עַל הַגּוּף שֶׁגּוֹרֵם לוֹ לִלְקוֹת, הֲרֵי לַחְטִיא אֶת בְּשָׂרֶךָ, שֶׁהַפֶּה חוֹטֵא עַל הַבָּשָׂר, מַהוּ (קהלת ה, ה): וְאַל תֹּאמַר לִפְנֵי הַמַּלְאָךְ כִּי שְׁגָגָה הִיא, שֶׁלֹא תֹאמַר הֲרֵינִי הוֹלֵךְ וְאוֹמֵר לָשׁוֹן הָרָע וְאֵין בְּרִיָּה יוֹדַעַת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֱוֵי יוֹדֵעַ שֶׁאֲנִי שׁוֹלֵחַ מַלְאָךְ וְהוּא עוֹמֵד אֶצְלְךָ וְכוֹתֵב כָּל מַה שֶּׁאַתָּה מְדַבֵּר עַל חֲבֵרְךָ, מִנַּיִן, שֶׁנֶּאֱמַר (קהלת י, כ): גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל, לָמָּה (קהלת י, כ): כִּי עוֹף הַשָּׁמַיִם יוֹלִיךְ אֶת הַקּוֹל. וּמַהוּ (קהלת י, כ): וּבַעַל הַכְּנָפַיִם יַגִּיד דָּבָר, אֵלּוּ הַמַּלְאָכִים שֶׁכָּתוּב בָּהֶם (ישעיה ו, ב): שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד, (קהלת ה, ה): לָמָּה יִקְצֹף הָאֱלֹהִים עַל קוֹלֶךָ, עַל אוֹתוֹ הַקּוֹל שֶׁיָּצָא מִפִּיךָ. (קהלת ה, ה): וְחִבֵּל אֶת מַעֲשֵׂה יָדֶיךָ, שֶׁאוֹתוֹ הָאִישׁ לוֹקֶה בִּנְגָעִים, וְאִם אֵין אַתָּה מַאֲמִין הֲרֵי מִרְיָם עַל יְדֵי שֶׁאָמְרָה לָשׁוֹן הָרָע עַל משֶׁה אָחִיהָ, לָקְתָה. הֱוֵי זָכוֹר אֵת אֲשֶׁר עָשָׂה וגו', וּמִתּוֹךְ כָּךְ לָקְתָה.
This is what the verse said: “Do not allow your mouth to bring sin upon your flesh” (Ecclesiastes 5:5). The Rabbis say: This verse is speaking of those who engage in malicious speech. How so? “Do not allow your mouth.” What does this mean? Once the mouth [of a person] utters malicious speech, it has committed a sin against his body, in that it causes it to be afflicted [by leprosy]. That is the meaning of: “to bring sin upon your flesh,” as the mouth commits a sin against the flesh.
What is meant by, “and do not say before the angel that it was a mistake”? (Ecclesiastes 5:5). It means that you should not say: ‘I will go and utter malicious speech and no person will know about it.’ The Holy One blessed be He says to him: ‘Know that I will send an angel who will stand alongside you and record everything that you say about another person.’ From where is this derived? It is as it is stated: “Even in your thoughts, do not curse a king” (Ecclesiastes 10:20). Why? “Because a bird of the heavens will carry the voice [and a winged creature will tell the matter]” (Ecclesiastes 10:20). What is “and a winged creature will tell the matter”? (Ecclesiastes 10:20). This refers to the angels in whose regard it is written: “Six wings to each one” (Isaiah 6:2). “Why should God become angry at your voice” (Ecclesiastes 5:5) – at that voice that emerged from your mouth. “And destroy your handiwork” (Ecclesiastes 5:5) – as that person will be afflicted with leprosy. If you do not believe it, consider Miriam, who, because she uttered malicious speech about Moses her brother, was afflicted. “Remember what the Lord your God did…” and as a result, she was afflicted.
אָמַר רַבִּי יִצְחָק לְמָה הַדָּבָר דּוֹמֶה, לַעֲכִינָא שֶׁהָיָה יוֹשֵׁב עַל פָּרָשַׁת דְּרָכִים וְנוֹשֶׁכֶת לָעוֹבְרִים וְלַשָּׁבִים, בָּא הַדָּרְבוֹן וְיָשַׁב לוֹ כְּנֶגְדָהּ, בָּא הַחַבָּר וְרָאָה אוֹתָן, אָמַר, זוֹ עֲכִינָא כָּךְ הִיא דַּרְכָּהּ לִשּׁוֹךְ, עַל זֶה אֲנִי תָּמֵהַּ שֶׁבָּא וְנִדְבַּק לָהּ. כָּךְ הָיָה משֶׁה אוֹמֵר מִרְיָם שֶׁדִּבְּרָה כָּךְ הִיא דַּרְכָּן שֶׁל נָשִׁים דַּבְּרָנִיּוֹת הֵן, אַהֲרֹן הַצַּדִּיק אַף הוּא הָיָה צָרִיךְ לְדַבֵּר בִּי, אָמַר משֶׁה (במדבר יב, א): וַתְּדַבֵּר מִרְיָם, שֶׁמָּא (במדבר יב, א): וְאַהֲרֹן, כֵּיוָן שֶׁיָּדַע משֶׁה שֶׁאַף אַהֲרֹן דִּבֵּר, הִתְחִיל צוֹוֵחַ (תהלים מא, י): גַּם אִישׁ שְׁלוֹמִי אֲשֶׁר בָּטַחְתִּי בוֹ אוֹכֵל לַחְמִי הִגְדִּיל עָלַי עָקֵב, מַהוּ גַּם אִישׁ שְׁלוֹמִי, זֶה אַהֲרֹן שֶׁמֵּשִׂים שָׁלוֹם עָלַי, שֶׁנֶּאֱמַר (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם, אֲשֶׁר בָּטַחְתִּי בוֹ, בְּשָׁעָה שֶׁעָצַר אֶת מַלְאַךְ הַמָּוֶת, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר יז, טו): וַיָּשָׁב אַהֲרֹן אֶל משֶׁה אֶל פֶּתַח אֹהֶל מוֹעֵד וְהַמַּגֵּפָה נֶעֱצָרָה. אוֹכֵל לַחְמִי, אֵלּוּ כ''ד מַתְּנוֹת כְּהֻנָּה שֶׁאוֹכֵל מִיִּשְׂרָאֵל, וְאַחַר כָּל הַשֶּׁבַח הַזֶּה הִגְדִּיל עָלַי עָקֵב. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה, רַבִּי לֵוִי אָמַר אַרְבַּע מִדּוֹת בְּנָשִׁים, וְאֵלּוּ הֵן: גַּרְגְּרָנִיּוֹת, וְצַוְתָנִיּוֹת, וְקִנְאָנִיּוֹת, וְעַצְלָנִיּוֹת. גַּרְגְּרָנִיּוֹת מִנַּיִן, מִן חַוָּה, דִּכְתִיב (בראשית ג, ו): וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וגו'. צַוְתָנִיּוֹת מִנַּיִן, דִּכְתִיב (בראשית יח, י): וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל, שֶׁהָיְתָה מְצַיְתָה עַל הַמַּלְאָךְ. קִנְאָנִיּוֹת מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ל, א): וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ, עַצְלָנִיּוֹת מִנַּיִן, דִּכְתִיב (בראשית יח, ו): מַהֲרִי שְׁלשׁ סְאִים קֶמַח סֹלֶת. רַבָּנָן אָמְרֵי עוֹד שְׁתַּיִם, אִיסְטְסוֹנִיּוֹת וּפַטָּטוֹת. אִיסְטְסוֹנִיּוֹת מִנַּיִן, (בראשית טז, ה): וַתֹּאמֶר שָׂרַי אֶל אַבְרָם חֲמָסִי עָלֶיךָ. וּפַטָּטוֹת מִנַּיִן, דִּכְתִיב: וַתְּדַבֵּר מִרְיָם, דָּבָר אַחֵר, וַתְּדַבֵּר מִרְיָם, אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין כְּשֶׁבָּא הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְראוֹת אֶת חַוָּה מִן אָדָם, הָיָה מִתְבּוֹנֵן מֵהֵיכָן לִבְראוֹת אוֹתָהּ, שֶׁנֶּאֱמַר (בראשית ב, כב): וַיִּבֶן ה' אֱלֹהִים אֶת הַצֵּלָע וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא אֶבְרָא אוֹתָהּ מִן הָעַיִן שֶׁלֹא תְּהֵא עֵינָהּ רָמָה, וְלֹא מִן הָאֹזֶן שֶׁלֹא תְּהֵא צַוְתָנִית, וְלֹא מִן הַפֶּה שֶׁלֹא תְּהֵא דַּבְּרָנִית, וְלֹא מִן הַיָּד שֶׁלֹא תְּהֵא גוֹנֶבֶת, וְלֹא מִן הָרֶגֶל שֶׁלֹא תְּהֵא פַּרְדָּנִיתָא, מֵהֵיכָן אֶבְרָא אוֹתָהּ מִן אֵבָר הַצָּנוּעַ שֶׁיֵּשׁ בּוֹ, מִן הַיָּרֵךְ, וְאַף עַל פִּי כֵן לֹא הוֹעִיל כְּלוּם, וְכָל מַה שֶּׁנִּתְכַּוֵּן הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא יְהֵא בָהּ כֻּלְּהוֹן הֵן בַּכְּשֵׁרוֹת [שבהן]. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא אֶבְרָא אוֹתָהּ מִן הָעַיִן שֶׁלֹא תְהֵא עֵינָהּ רָמָה, חַוָּה כְּתִיב בָּהּ (בראשית ג, ו): וַתֵּרֶא הָאִשָּׁה וגו', לֹא אֶבְרָא אוֹתָהּ מִן הָאֹזֶן שֶׁלֹא תְהֵא צַוְתָנִית (בראשית יח, י): וְשָׂרָה שֹׁמַעַת וגו', לֹא אֶבְרָא אוֹתָהּ מִן הַיָּד שֶׁלֹא תְהֵא גוֹנֶבֶת (בראשית לא, יט): וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים, לֹא אֶבְרָא אוֹתָהּ מִן הָרֶגֶל שֶׁלֹא תְהֵא פַּרְדָּנִית, וְלֵאָה כְּתִיב בָּהּ (בראשית ל, טז): וַתֵּצֵא לֵאָה לִקְרָאתוֹ וגו', לֹא אֶבְרָא אוֹתָהּ מִן הַפֶּה שֶׁלֹא תְּהֵא דַבְּרָנִית, וּמִרְיָם הַצַּדֶּקֶת כְּתִיב בָּהּ: וַתְּדַבֵּר מִרְיָם, וּרְאֵה מָה הִגִּיעַ לָהּ זָכוֹר אֵת אֲשֶׁר עָשָׂה ה' אֱלֹהֶיךָ לְמִרְיָם.
Rabbi Yitzḥak said: To what is the matter comparable? To an akhina16A kind of poisonous snake. that was sitting at a crossroads and biting passersby. Along came a darvon17A kind of non-venomous snake. and sat next to it. A snake charmer came along and saw them. He said, ‘This akhina, it is its nature to bite. But this one, I am surprised that he has come and clung to it.’ So, too, Moses was saying: ‘Miriam, who spoke in that manner, that is the nature of women, they like to chatter. [But] the righteous Aaron, did he have to speak against me as well?’ Moses said: ‘“[Miriam spoke, and also Aaron]” (Numbers 12:1). That “Miriam spoke” [is understandable], but could it be “and also Aaron”?’ (Numbers 12:1). When Moses learned that Aaron also spoke [against him], he began crying out: “Even my ally, upon whom I relied, who partook of my bread, has lifted his heel against me”? (Psalms 41:10). What is “my ally [ish shlomi]”? This is Aaron, who bestows peace [shalom] upon me, as it is stated [in the priestly blessing]: “He will grant peace to you” (Numbers 6:26). “Upon whom I relied” – when he stopped the angel of death. From where is this known? It is as it is stated: “Aaron returned to Moses, to the entrance of the Tent of Meeting, and the plague was stopped” (Numbers 17:15). “Who partook of my bread” – these are the twenty-four priestly gifts that he receives as benefits from Israel.18Enumerated in Numbers chapter 18. After all this goodness, he “has lifted his heel against me.”
“Miriam spoke against Moses, and also Aaron” (Numbers 12:1) – Rabbi Levi said: There are four [negative] traits found in women: They are gluttons, eavesdroppers, jealous people, and lazy people. Gluttons – from where is it derived? It is from Eve, as it is written: “The woman saw that the tree was good for eating…” (Genesis 3:6). Eavesdroppers – from where is it derived? It is as it is written: “Sarah was listening at the entrance of the tent” (Genesis 18:10), as she was eavesdropping on the angel. Jealous people – from where is it derived? It is as it is written: “Rachel was jealous of her sister” (Genesis 30:1). Lazy people – from where is it derived? It is as it is written: “Hurry, three se’a of high quality flour” (Genesis 18:6).19Since Abraham had to hurry her on, the implication is that she was not acting with alacrity. The Rabbis said two more: They are sensitive and talkative. Sensitive – from where is it derived? “Sarai said to Abram: The injustice done to me is on you” (Genesis 16:5). Talkative – from where is it derived? It is as it is written: “Miriam spoke [against Moses].”
Another interpretation, “Miriam spoke” – Rabbi Yehoshua of Sikhnin said: When the Holy One blessed be He came to create Eve from Adam, He was contemplating [hitbonen] from where to create her, as it is stated: “The Lord God built [vayiven] the side…” (Genesis 2:22). The Holy One blessed be He said: ‘I will not create her from the eye, so she should not be curious; nor from the ear, so she should not be an eavesdropper; nor from the mouth, so she should not be a chatterer; nor from the hand, so she should not steal; nor from the foot, so she should not be one who walks about. From where will I create her? From a concealed limb of his, from the thigh.’ Nevertheless, it was to no avail, and all [these traits] that the Holy One blessed be He intended not to be in her, they are all found [even] in the most upright [among them]. The Holy One blessed be He had said: ‘I will not create her from the eye, so she should not be curious’ – Eve, it is written in her regard: “The woman saw….” ‘I will not create her from the ear, so she should not be an eavesdropper’ – “Sarah was listening ….” ‘I will not create her from the hand, so she should not steal’ – “Rachel stole the household idols” (Genesis 31:19). ‘I will not create her from the foot, so she should not be one who walks about’ – but Leah, it is written in her regard: “Leah went out to greet him…” (Genesis 30:16). ‘I will not create her from the mouth, so she should not be a chatterer’ – but the righteous Miriam, it is written in her regard: “Miriam spoke.” See what befell her: “Remember what the Lord your God did to Miriam.”
דָּבָר אַחֵר, זָכוֹר, רַבָּנָן אָמְרֵי לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁעָלָה מִן הַמִּלְחָמָה, קִלְּסָה אוֹתוֹ מַטְרוֹנָה, אָמַר הַמֶּלֶךְ תִּיקָרֵי אֻמָּן שֶׁל סַנְקְלִיטוֹר, לְאַחַר יָמִים הִתְחִילָה לְעָרֵב אוֹנָנָא שֶׁל מֶלֶךְ, אָמַר הַמֶּלֶךְ כָּךְ עָשִׂית, תִּטָּרֵד לְמֵטָלוֹן. כָּךְ בְּשָׁעָה שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא מִלְחֶמֶת הַיָּם, אָמְרָה מִרְיָם שִׁירָה וְנִקְרֵאת נְבִיאָה, שֶׁנֶּאֱמַר (שמות טו, כ): וַתִּקַּח מִרְיָם הַנְּבִיאָה, כֵּיוָן שֶׁאָמְרָה לָשׁוֹן הָרָע עַל אָחִיהָ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תִּטָּרֵד לְמֵטָלוֹן, שֶׁנֶּאֱמַר (במדבר יב, טו): וַתִּסָּגֵר מִרְיָם.
Another interpretation, “remember” – the Rabbis said: To what is this matter comparable? To a king who returned from war, whereupon a noblewoman lauded him. The king said: ‘You shall be called: Specialist of the Council.’ Days later she began to cause confusion in administering the king’s grants. The king said to her: ‘Is this what you have done? Be banished to confinement.’ So, too, when the Holy One blessed be He waged war at the Sea, Miriam recited song and was called a prophetess, as it is stated: “Miriam the prophetess took [a timbrel…]” (Exodus 15:20). Once she uttered malicious speech about her brother, however, the Holy One blessed be He said: ‘Let her be banished to confinement, as it is stated: “Miriam was quarantined”’ (Numbers 12:15).
דָּבָר אַחֵר, זָכוֹר, כֵּיוָן שֶׁרָאָה משֶׁה מָה הִגִּיעַ לַאֲחוֹתוֹ, הִתְחִיל צוֹוֵחַ וּמִתְפַּלֵּל עָלֶיהָ בְּכָל לִבּוֹ וְנַפְשׁוֹ (במדבר יב, יג): אֵל נָא רְפָא נָא לָהּ. רַבָּנָן אָמְרֵי אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם כְּבָר עָשִׂיתָ אוֹתִי רוֹפֵא, אִם אַתָּה מְרַפֵּא אוֹתָהּ הֲרֵי מוּטָב, וְאִם לָאו מְרַפֵּא אֲנִי אוֹתָהּ. דָּבָר אַחֵר, מַהוּ אֵל נָא, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא לְמָה הַדָּבָר דּוֹמֶה לְתַלְמִידוֹ שֶׁל רוֹפֵא שֶׁעָלַת מַלְכְּיָא לִרְאוֹתוֹ, וְהֵבִיא אוֹתָהּ אֵצֶל רַבּוֹ, אָמַר אוֹתוֹ תַּלְמִיד לְרַבּוֹ, מָרִי, כְּבָר לִמַּדְתָּ אוֹתִי כָּל סִדְּרָן שֶׁל רְפוּאוֹת, אִם אַתָּה מְרַפֵּא אוֹתָהּ הֲרֵי יָפֶה, וְאִם לָאו הֲרֵינִי מְרַפֵּא אוֹתָהּ. כָּךְ אָמַר משֶׁה רִבּוֹנוֹ שֶׁל עוֹלָם כְּבָר לִמַּדְתָּ אוֹתִי כָּל סִדְּרָן שֶׁל נְגָעִים, אִם אַתָּה מְרַפֵּא אוֹתָהּ הֲרֵי יָפֶה, וְאִם לָאו הֲרֵי אֲנִי מְרַפֵּא אוֹתָהּ. דָּבָר אַחֵר, (במדבר יב, יג): וַיִּצְעַק משֶׁה אֶל ה' וגו', מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְגִבּוֹר שֶׁהָיָה הַקּוֹלָר בְּצַוָּארוֹ, נִפְנָה מֵאוֹתוֹ הַקּוֹלָר, לְאַחַר יָמִים רָאָה הַקּוֹלָר נָתוּן בְּצַוָּארוֹ שֶׁל אַחֵר, הִתְחִיל צוֹוֵחַ, אָמְרוּ לוֹ מַה לְּךָ צוֹוֵחַ, אָמַר לָהֶן אִי אַתֶּם יוֹדְעִים, אֲנִי יוֹדֵעַ בְּאֵיזֶה צַעַר הוּא נָתוּן, כָּךְ הָיָה הַקּוֹלָר בְּצַוָּארִי, וַאֲנִי יוֹדֵעַ בְּאֵיזֶה צַעַר הוּא נָתוּן. כָּךְ הָיָה משֶׁה צוֹוֵחַ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַה לְּךָ צוֹוֵחַ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֲנִי יוֹדֵעַ בְּאֵיזֶה צַעַר הִיא נְתוּנָה, שֶׁאֲנִי זָכוּר הַשַּׁלְשֶׁלֶת שֶׁהָיְתָה יָדִי לְתוֹכָהּ, מִנַּיִן, שֶׁנֶּאֱמַר (שמות ד, ו): וְהִנֵּה יָדוֹ מְצֹרַעַת כַּשָּׁלֶג, כֵּיוָן שֶׁנִּתְפַּלֵּל משֶׁה עָלֶיהָ רִפֵּא אוֹתָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר יב, טו): וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם, לְפִיכָךְ הֱיוּ זְכוּרִין מָה הִגִּיעַ לְמִרְיָם מִתַּחַת יְדֵי לָשׁוֹן הָרָע.
Another interpretation, when Moses saw what befell his sister, he began crying out and praying on her behalf with all his heart and soul: “God, now, heal her now” (Numbers 12:13). The Rabbis said: Moses said: ‘Master of the universe, You have already rendered me a physician.20As explained in the following paragraph. If You heal her, that is fine, If not, I will heal her.’21The midrash is expounding on the doubling of the word “now.” Moses was saying: ‘God, heal her now, and if not, I will heal her now.’
Another interpretation, what is “God now”? Rabbi Abba bar Kahana said: To what is the matter comparable? To a physician’s apprentice, to whom a certain sick woman came up to call on. He brought her to his mentor. The apprentice said to his mentor: ‘Master, you have already taught me all the procedures of administering remedies. If you heal her, that is fine; if not, I will heal her myself.’ So, too, Moses said: ‘Master of the universe, You already taught me all the procedures of leprosy. If you heal her, that is fine; if not, I will heal her.’
Another interpretation, “Moses cried out to the Lord, saying…” (Numbers 12:13) – to what is this matter comparable? To a mighty man who had a chain around his neck. He freed himself from that chain. Some time later, he saw the chain placed around the neck of another. He began crying out. People said to him: ‘Why are you crying out?’ He said to them: ‘You do not know [what he is going through], but I know what pain he is experiencing. The chain was around my neck just like this, and I know what pain he is experiencing.’ So, too, Moses was crying out. The Holy One blessed be He said to him: ‘Why are you crying out?’ He said to Him: ‘Master of the universe, I know what pain she [Miriam] is suffering, as I remember the “chain” into which my hand was once placed.’ From where is this derived? It is as it is stated: “Behold, his hand was leprous like snow” (Exodus 4:6). After Moses prayed on her behalf, the Holy One blessed be He healed her. From where is this derived? It is as it is stated: “The people did not travel until Miriam’s readmission” (Numbers 12:15). That is why they remembered what befell Miriam as a result of malicious speech.
דָּבָר אַחֵר, אָמַר רַב אַסֵּי, אֵין אָדָם אוֹמֵר לָשׁוֹן הָרָע עַד שֶׁכּוֹפֵר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (תהלים יב, ה): אֲשֶׁר אָמְרוּ לִלְשֹׁנֵנוּ נַגְבִּיר שְׂפָתֵינוּ אִתָּנוּ מִי אָדוֹן לָנוּ. אָמַר רַבִּי שִׁמְעוֹן וּמַה אִם מִרְיָם הַצַּדֶּקֶת שֶׁלֹא נִתְכַּוְּנָה לוֹמַר לָשׁוֹן הָרָע אֶלָּא דִּבְּרָה בִּשְׁבִיל פְּרִיָּה וּרְבִיָה, כָּךְ הִגִּיעַ אוֹתָהּ, הָרְשָׁעִים שֶׁמִּתְכַּוְּנִים לוֹמַר לָשׁוֹן הָרָע עַל חַבְרֵיהֶן לַחְתּוֹךְ אֶת חַיֵּיהֶם, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיַּחְתֹּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת לְשׁוֹנָם, שֶׁנֶּאֱמַר (תהלים יב, ד): יַכְרֵת ה' כָּל שִׂפְתֵי חֲלָקוֹת וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם הַזֶּה עַל יְדֵי שֶׁהָיוּ בֵּינֵיכֶם בַּעֲלֵי לָשׁוֹן הָרָע סִלַּקְתִּי אֶת שְׁכִינָתִי מִבֵּינֵיכֶם, שֶׁנֶּאֱמַר (תהלים נז, ו): רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים, אֲבָל לֶעָתִיד לָבוֹא שֶׁאֲנִי עוֹקֵר יֵצֶר הָרָע מִבֵּינֵיכֶם, שֶׁנֶּאֱמַר (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם, אֲנִי מַחֲזִיר שְׁכִינָתִי בֵּינֵיכֶם, מִנַּיִן, שֶׁנֶּאֱמַר (יואל ג, א): וְהָיָה אַחֲרֵי כֵן אֶשְׁפּוֹךְ אֶת רוּחִי עַל כָּל בָּשָׂר וגו', וּמִתּוֹךְ שֶׁאֲנִי מַשְׁרֶה שְׁכִינָתִי עֲלֵיכֶם, כֻּלְּכֶם זוֹכִין לְתוֹרָה וְיוֹשְׁבִין בְּשָׁלוֹם בָּעוֹלָם, שֶׁנֶּאֱמַר (ישעיה נד, יג): וְכָל בָּנַיִךְ לִמּוּדֵי ה' וְרַב שְׁלוֹם בָּנָיִךְ.
Another interpretation, Rav Asi said: A person does not utter malicious speech until he denies the existence of the Holy One blessed be He, as it is stated: “Those who said: With our tongue we will prevail; our lips are our own. Who is a lord over us?” (Psalms 12:5).
Rabbi Shimon said: If the righteous Miriam, who did not intend to utter malicious speech, but spoke out only because of procreation,22Her comment about Moses was that he had separated from his wife. She thought it proper that he should take her back and have children with her. this befell her, the wicked who intend to utter malicious speech about their counterparts in order to cut short their lives, all the more so that the Holy One blessed be He should sever their tongues, as it is stated: “May the Lord sever all flattering lips [and the tongue that boasts]” (Psalms 12:4). The Holy One blessed be He said: ‘In this world, because there were speakers of malicious speech in your midst, I removed My Divine Presence from your midst, as it is stated: “Rise above the heavens, God” (Psalms 57:6).23See Devarim Rabbah 5:10. But in the future, when I will uproot the evil inclination from your midst, as it is stated: “I will remove the heart of stone from your flesh” (Ezekiel 36:26), I will restore My Divine Presence to your midst.’ From where is this derived? It is as it is stated: “It will be thereafter, I will pour My spirit upon all flesh…” (Joel 3:1). [God said:] ‘As a result of My restoring My Divine Presence upon you, all of you will merit to study the Torah and will reside in peace in the world,’ as it is stated: “All your children will be disciples of the Lord and the peace of your children will be abundant” (Isaiah 54:13).