“It will be if you will heed the voice of the Lord your God to observe, to perform all His commandments that I am commanding you today, the Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1). Halakha – a person of Israel who was passing before the ark,1He was serving as the prayer leader and reciting the communal Amida prayer. what is the ruling; is it permitted for him to answer amen after the priests?2After the priestly benediction. So the Sages taught:3Berakhot 34a. One who passes before the ark should not answer amenafter the priests, due to confusion.4He will become confused and will not be able to continue praying properly. The Sages taught us: But if he is able to answer without becoming confused, he should answer. Why? It is because there is nothing greater before the Holy One blessed be He than the amen that Israel answers. Rabbi Yehuda bar Simon said: This amen has three connotations: Oath, acceptance, and faith. Oath, from where is it derived? It is as it is stated: “The priest administered an oath…and the woman said amen, amen” (Numbers 5:21–22). Acceptance, from where is it derived? It is as it is stated: “And the entire people will say amen” (Deuteronomy 27:16). Faith, from where is it derived? It is as it is stated: “Benayahu son of Yehoyada answered the king and said: Amen; and so may the Lord, [God of my lord the king], say” (I Kings 1:36). Another matter: Anyone who answers amen in this world, will be privileged to answer amen in the future. Alternatively, Rabbi Yehoshua ben Levi said: Anyone who enters synagogues and study halls in this world will be privileged to enter synagogues and study halls in the World to Come. From where is it derived? It is as it is stated: “Happy are the dwellers in Your House; they will continue to praise You, Selah” (Psalms 84:5). Another matter: Rabbi Yudan said: Anyone who hears the sound of Torah in this world will be privileged to hear the sound in whose regard it is written: “The sound of gladness and the sound of joy, the sound of a bridegroom and the sound of a bride…” (Jeremiah 33:11). Moses said to Israel: ‘Since everyone who hears matters of Torah is exalted in two worlds, be vigilant to hear matters of Torah.’ From where is it derived? It is from what is written regarding the matter: “It will be if you will heed the voice5“You will heed” could be written as tishma, but in the verse it is written as shamo’a tishma. of the Lord your God.”
Regarding what the verse said: “Happy is the person who heeds me, [to persist at my gates daily, to protect the doorposts of my entrances]” (Proverbs 8:34), what is “happy is the person who heeds me”? The Holy One blessed be He said: Happy is the person whose Torah discourse is for My sake.6The verse is ordinarily read as referring to wisdom or Torah, but the midrash reads it as referring to God. What is, “to persist at my gates” (Proverbs 8:34)? The Holy One blessed be He said: If you go to pray inside the synagogue, do not stand near the outer entrance to pray there; rather, intend to enter an entrance within an entrance;7Meaning, if there are two doors with a small hall between them, do not stay in the small hall, enter through the second door to the large chamber. it is not written, “to persist at my gate,” but is written “at my gates” – two gates. Why is it so? It is because the Holy One blessed be He counts your strides and gives you reward.8You receive a reward for taking the extra steps to enter into the synagogue and not stay in the entranceway. What is “to protect the doorposts [mezuzot] of my entrances” (Proverbs 8:34)? Rabbi Yehuda bar Sima said: Is there a mezuza in synagogues?9It is stated in the Gemara (Yoma 11b) that according to the Sages, synagogues are exempt from the mitzva of mezuza. Rather, just as the mezuza does not move from the entrance, so too, you will not move from synagogues and study halls. The Holy One blessed be He said: If you do so, know that you will receive the Divine Presence. What is written thereafter? “For one who finds Me finds life” (Proverbs 8:35). The Holy One blessed be He said: Who is it who came to the synagogue and did not find My glory there? Rabbi Aivu said: Moreover, when you stand in the synagogue, the Holy One blessed be He stands over you. From where is it derived? It is as it is stated: “God stands in the assembly of the Almighty” (Psalms 82:1). The Holy One blessed be He said: It is not only that you receive the Divine Presence in the synagogue, but you emerge from there laden with blessings. From where is it derived? It is as it is stated: “For one who finds Me finds life, and generates favor from the Lord” (Proverbs 8:35). That is, “it will be if you will heed…”
Regarding what the verse said: “By the fragrance of your good oils” (Song of Songs 1:3), the Rabbis said: The Torah was analogized to five matters: To water, to wine, to honey, to milk, and to oil. To water, from where is it derived? “Ho, everyone thirsty, go to water” (Isaiah 55:1). To wine, from where is it derived? It is as it is stated: “Drink of the wine that I have mixed” (Proverbs 9:5). To honey and milk, from where is it derived? “Honey and milk under your tongue” (Song of Songs 4:11). Oil, from where is it derived? It is as it is stated: “Your name is like poured oil” (Song of Songs 1:3). Just as this oil, its beginning is bitter and its end is sweet, so are matters of Torah: A person suffers from them at the beginning, but makes from them a good ending, as it is stated: “Though your beginning is small, your end will grow very great” (Job 8:7). Another matter: Just as this oil is life for the world,10Eating it, anointing with it, and healing with it. so, matters of Torah are life for the world. Just as this oil is light for the world, so, matters of Torah are light for the world. Another matter: Just as this oil cannot mix with other liquids, so, Israel cannot mix with idol worshippers. From where is it derived? It is as it is stated: “And have distinguished you from the peoples to be Mine” (Leviticus 20:26). Another matter: Just as this oil, even if you place it into several liquids, it becomes topmost of them all, so, Israel is uppermost over all idol worshippers, just as it is written: “The Lord your God will place you uppermost over all the nations of the earth.” Another matter: “It will be if you will heed” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said: ‘If you heed My mitzvot, I, too, will heed your prayers.’ Another matter: Rabbi Yehoshua said that Rav Naḥman said: Anyone who comes to the synagogue and hears matters of Torah is privileged to sit in the midst of the Sages in the future, as it is stated: “An ear that heeds life’s rebuke will abide among the Sages” (Proverbs 15:31).
“To observe, to perform all His commandments” – Rabbi Shimon ben Ḥalafta said: Anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. To what is the matter comparable? It is to a king who had an orchard and he introduced two sharecroppers into it. One would plant trees and chop them down, and one did not plant at all and did not chop them down. At whom was the king angry? Is it not to the one who would plant and chop them down? So, anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. From where is it derived? “Grace will be granted to the evil one who did not study righteousness” (Isaiah 26:10), but if one studied but did not fulfill, he will not be granted grace. That is, “to observe, to perform all His commandments.”
“Blessed are you in the city, and blessed are you in the field” (Deuteronomy 28:3). “Blessed are you in the city” – Rabbi Yitzhak said: “In the city” – as reward for the mitzvot that you perform in the city: ḥalla, ritual fringes, sukka, and Shabbat lamps. “Blessed are you in the field” – as reward for the mitzvot that you perform in the field: gleanings, forgotten sheaves, and produce of the corner of the field.11These are left in the field so that the needy can take them. The Rabbis say that you will be blessed in the city by means of your being blessed in the field – that the earth yielded its produce. “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6). “Blessed are you upon your arrival” – Rabbi Yehuda bar Simon said: This verse is speaking of Moses. “Upon your arrival” – this is Moses. Upon his arrival into the world, he drew the distant near; this is Batya daughter of Pharaoh.12She converted. “Blessed are you upon your departure” – this is Moses.Upon his departure from the world, he drew the distant near; this is Reuben.13Reuben had been distanced because of the sin relating to Bilha. See Bereshit Rabba 98:4. From where is it derived? It is as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). Another matter: “Blessed are you upon your arrival” in your merchandise; “and blessed are you upon your departure” in your merchandise. David elaborated upon it: “The Lord will guard your departure and your arrival” (Psalms 121:8). Another matter: “Blessed are you upon your arrival” – upon your arrival into the world; “and blessed are you upon your departure” – upon your departure from the world. Rabbi Berekhya said: It is written: “A time to be born and a time to die” (Ecclesiastes 3:2) – do we not know that there is a time that a person is born and there is a time that a person dies? Rather, happy is the person for whom the time of his death is like the time of his birth; just as at the time of his birth he is pure, so, at the time of his death he is pure. That is, “blessed are you upon your arrival, and blessed are you upon your departure.”
“The Lord will open for you His good storehouse, the heavens, to provide the rain of your land at its time, and to bless all your handiwork; you will lend to many nations, but you will not borrow” (Deuteronomy 28:12). “The Lord will open for you His good storehouse” – what is “will open [yiftaḥ]”? Rabbi Yonatan said: There are three keys [mafteḥot] in the hand of the Holy One blessed be He, and no creature has control over them, neither an angel nor a seraph, and these are: the key of the revival of the dead, the key of barrenness, and the key of rain. The key of the revival of the dead, from where is it derived? It is as it is stated: “You will know that I am the Lord when I open your graves” (Ezekiel 37:13). The key of barrenness, from where is it derived? It is as it is stated: “[The Lord]…opened her womb” (Genesis 29:31). The key of rain, from where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” Another matter: “The Lord will open for you” – the Rabbis said: Great is rainfall, as it is equivalent to the revival of the dead. It is as it is stated: “He will come to us like the rain, like the late rain that satiates the earth” (Hosea 6:3). What is written thereafter?14Meaning, in another verse. In this case it is referring to the previous verse. “He will revive us after two days” (Hosea 6:2). That is why they inserted it15The mention of rain. in the Revival of the Dead,16This is the second blessing of the Amida prayer. because it is its equivalent. Another matter: “The Lord will open for you” – Rabbi Eliezer ben Yaakov said: When rain falls, business is also blessed, as it is stated: “To provide the rain of your land at its time, and to bless all your handiwork.” Our Rabbis said: The fish are also blessed. The Rabbis said: There was an incident where they caught a certain fish in Akko before rain fell, and they estimated its weight at three hundred litra; but they found that it weighed only two hundred. A certain elderly man said to them: ‘Had rain fallen, they would have found that it weighed more.’ When rain fell, they caught a certain fish that they estimated its weight as two hundred litra, and they found that it weighed three hundred. That is, the fish are also blessed. Another matter: “The Lord will open for you” – see how great is rainfall. Rav Yehuda bar Yeḥezkel, when he would see the rain falling, he would recite the blessing: May the name of the One who spoke and the world came into being be glorified, exalted, and blessed, as He appoints thousands of thousands and myriads of myriads of angels over each and every drop that falls. Why? It is because from here until the heavens is a walking distance of five hundred years, and rain falls and no drop intermingles with another. Another matter: Great is the rainfall, as it is the equivalent of the revival of the dead. How so? “Opening [petaḥ]” is written regarding this, and “opening” is written regarding that. “Hand [yad]” is written regarding this, and “hand” is written regarding that. “Song” is written regarding this, and “song” is written regarding that. Regarding the revival of the dead, it is written: “When I open [befitḥi] your graves” (Ezekiel 37:13). Regarding rainfall it is written: “The Lord will open [yiftaḥ] for you.” Regarding the revival of the dead, it is written: “The hand [yad] of the Lord was upon me” (Ezekiel 37:1).17This verse is an introduction to the prophecy that describes revival of the dead. Regarding rainfall it is written: “You open Your hand [yadekha]” (Psalms 145:16).18This verse discusses sustenance, which is related to rain. Regarding the revival of the dead, it is written: “Rock dwellers will sing” (Isaiah 42:11).19According to Targum Yonatan, the verse refers to the revival of the dead. Regarding rainfall it is written: “They shout for joy, and they sing” (Psalms 65:14).20Verse 11 in this chapter mentions rain.
Another matter: “The Lord will open for you” – the Rabbis said: The Holy One blessed be He said to Israel: ‘My children, all the goodness that comes to the world comes due to your merit. How so? Dew falls only due to your merit.’ From where is it derived? It is as it is stated: “May God give you from the dew of the heavens” (Genesis 27:28). ‘Rain falls only due to your merit.’ From where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” ‘Peace, too, comes only due to your merit.’ From where is it derived? It is as it is stated: “And grant you peace” (Numbers 6:26) – due to your merit. There was an incident involving a certain idolater who asked Rabban Yoḥanan ben Zakai; he said to him: ‘We have appointed times, and you have appointed times. We have Calends, Saturnalia, and Kratesis, and you have Passover, Shavuot, and Sukkot. What is the day that we and you are joyful?’ Rabban Yoḥanan ben Zakai said to him: ‘This is the day of rainfall.’ From where is it derived? It is as it is stated: “The meadows are covered with flocks of sheep; the valleys are wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “A psalm. Shout out to God, all the land” (Psalms 66:1).
“Moses summoned all Israel, and he said to them: You have seen everything that the Lord performed before your eyes in the land of Egypt, to Pharaoh, to all his servants, and to his entire land” (Deuteronomy 29:1). “Moses summoned all Israel” – halakha: A person of Israel who stood to read the Torah, is it permitted for him to read fewer than three verses? So taught the Sages: One who reads the Torah may not do so with fewer than three verses.21Megilla 23b. Our Rabbis taught us: Why did they institute that he may not do so with fewer than three verses? It is corresponding to Abraham, Isaac, and Jacob. Alternatively, it is corresponding to Moses, Aaron, and Miriam, through whom the Torah was given. Rabbi Hoshaya said: See that the lowliest in the days of Moses saw what Ezekiel, the greatest of the prophets, did not see: people to whom the Divine Presence spoke face-to-face, as it is stated: “The Lord spoke with you face-to-face …” (Deuteronomy 5:4). Rabbi Shimon ben Yoḥai said: From where do you say that had Israel been lacking even one person, the Divine Presence would not have appeared to them? It is as it is written: “For on the third day the Lord will descend before the eyes of all the people on Mount Sinai” (Exodus 19:11). There was an incident involving Rabbi [Yehuda HaNasi], who was lecturing in the great study hall, and when he would seek to enter to lecture, he would say: ‘See if the entire congregation has gathered.’ From where do you derive it [this practice]? It is from the giving of the Torah. From where is it derived? It is as it is stated: “When the Lord said to me: Assemble the people for Me, and I will have them hear My words” (Deuteronomy 4:10). Another matter: The Rabbis said: You find that when the Holy One blessed be He gave the Torah to Moses, He gave it to him with a summons. From where is it derived? It is as it is stated: “The Lord summoned Moses to the top of the mountain, and Moses ascended” (Exodus 19:20). So too, Moses our master, when he came to teach the Torah to Israel, he said to them, ‘Just as I received the Torah with a summons, so I am passing it to His children with a summons.’ From where is it derived? It is from what is written regarding the matter: “Moses summoned all Israel, and he said to them.”
What the verse said: “My son, if you take my sayings and store my commandments with you” (Proverbs 2:1) – what is “if you take my sayings”? Rav Huna said in the name of Rav Aḥa: The Holy One blessed be He said to Israel: ‘My children, do not let My Torah be for you like a person who has an adult daughter and he seeks to marry her to whomever he finds.’22Treat the Torah as something of great value that you have to toil in order to acquire. Do not treat it as something which God is trying to give away to whoever will take it. What is “if you take my sayings”? ‘If you will have merit, you will receive My Torah, as the ministering angels desired it but I did not give it to them.’ From where is it derived? “The kings of hosts flee again and again” (Psalms 68:13).23The midrash is assuming that the “kings” mentioned in the verse are the angels. And what does it say? “And the wives [unvat] at home divide the spoils” (Psalms 68:13) – they said before Him: ‘Master of the universe: The beauty [hanaya] that You have in the upper worlds, are You distributing it in the lower worlds?’ That is, “if you take my sayings” – if you will have merit. What is “and store my commandments with you”? Rabbi Abba bar Kahana said: The Holy One blessed be He said to them: ‘If you store Torah and mitzvot for Me in this world, I will store a good reward for you in the World to Come,’ as it is stated: “How great is the goodness You have in store for those who fear You” (Psalms 31:20). Another matter: “If you take my sayings” (Proverbs 2:1) – Rabbi Yehuda bar Shalom said: The Holy One blessed be He said to Israel: ‘When are you called My children? It is when you take My sayings.’ To what is the matter comparable? It is to a king whose son said to him: ‘Distinguish me within the province, that I am your son.’ His father said to him: ‘Do you seek that everyone should know that you are my son? Don my purple garment and place my crown on your head, and everyone will know that you are my son.’ So, the Holy One blessed be He said to Israel: ‘Do you seek to be distinguished that you are My children? Engage in Torah study and mitzvot, and everyone will see that you are My children.’ That is, when are you My children? It is when you take “My sayings.” Rabbi [Yehuda HaNasi] said: When Israel was in the wilderness, the pillar of cloud went before them, and the smoke of the arrangement24The smoke from the fire on the altar. and the smoke of the incense would rise. Two sparks of fire would emerge from between the two staves of the Ark and would burn the serpents and the scorpions from before them. The nations of the world would see them and would say: ‘These are gods; all their functioning is only with fire.’ Moses said to them: ‘Know that all this goodness that the Holy One blessed be He performed on your behalf is due to the fact that you received His Torah at Sinai.’ That is, “Moses summoned all Israel, and he said to them…” – he said to them: ‘All the miracles that the Holy One blessed be He performed on your behalf, you witnessed with your eyes. In Egypt, He performed on your behalf, and your eyes were seeing.’ From where is it derived? It is as it is stated: “The great masot that your eyes saw, [the signs and the wonders]” (Deuteronomy 29:2). What are the “masot”? They are plagues, which dissolve [memisot] the bodies of Egyptians. What are “the signs”? The Rabbis say that they [the plagues] left an impression on their bodies, [i.e.,] blood, frogs, and lice. What are “the wonders [vehamofetim]”? It is that the plagues would entice [mefatot] them.25To harden their hearts. How so? The plague would come after thirty days, would last one week, and pass. They would have twenty-three days of relief between the one plague and the next, and they would not change their minds. That is, that they would entice them.
“But the Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day” (Deuteronomy 29:3). What is, “but the Lord has not given you a heart to know”? Rabbi Yitzḥak said: When Israel stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: “Would that this heart will be for them [to fear Me and to observe all My commandments forever, so that it will be good for them and for their children forever]” (Deuteronomy 5:26). Israel heard, and they were silent. Rabbi Yehuda ben Levi said: To what is the matter comparable? It is to a powerful snake charmer who saw a certain powerful serpent. He said: ‘Who is able to charm this one?’ They said to him: ‘Are you not the snake charmer? It is all from you.’ So, when the Holy One blessed be He said: “Would that this heart will be for them,” they should have said: Master of the universe, You make it so. That is why Moses said: “But the Lord has not given you a heart to know.” Another matter: “Would that [this heart will be for them]” (Deuteronomy 5:26) – Rabbi Meir said: Who is greater, the thief or the one who was robbed?26Meaning, did Israel, the thief, really mislead God when they proclaimed that they would be faithful to the covenant, or was God aware of their intent and nevertheless accepted their proclamation? (Etz Yosef). You must say: The one who was robbed is greater, as he knows that he was robbed, and he is silent. So it is written: “But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, nor were they faithful to His covenant” (Psalms 78:36–37),27All this despite the fact that they said: “We will perform and we will heed.” as it were, and He says: “Would that this heart will be for them.” “I have led you forty years in the wilderness; your garments did not become worn out from upon you, and your shoe did not become worn out from upon your foot” (Deuteronomy 29:4). Another matter: “But the Lord has not given you a heart to know” (Deuteronomy 29:3) – Rabbi Shmuel bar Naḥmani said: It was for his own sake28So that he would be allowed to enter the Land of Israel. that Moses said this matter to them. How so? The Holy One blessed be He decreed two matters, one on Israel and one on Moses. One on Israel – when they performed that act.29The sin of the Golden Calf. From where is it derived? It is as it is stated: “Let Me be and I will destroy them” (Deuteronomy 9:14). And one on Moses – when Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “You will not cross this Jordan” (Deuteronomy 3:27). Moses requested from the Holy One blessed be He to void both of them. He said before Him: ‘Master of the universe, “Please pardon the iniquity of this people in accordance with the greatness of Your kindness”’ (Numbers 14:19), and the Holy One blessed be He voided it [His decree to destroy them], but Moses’s [prayer to forgive them] was fulfilled. From where is it derived? It is as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). When he came to enter the Land of Israel, he began saying: “Please let me cross, and I will see the good land” (Deuteronomy 3:25). The Holy One blessed be He said to him: ‘Moses, you already voided Mine and I fulfilled yours. I said: “I will destroy them” and you said: “Please pardon.” Now, I seek to fulfill Mine and to void yours.’30Now, when you request to enter the Land of Israel, I seek to fulfill My decree to destroy them and void you request to forgive them, since you can't have it both ways (Maharzu). The Holy One blessed be He said to him: Moses, you do not know what to do; you wish to have it both ways.31Literally, “you wish to hold the rope by both ends.” He said to him: ‘If you seek to have “please let me cross” fulfilled, void “please pardon.” If you seek to have “please pardon” fulfilled, void “please let me cross.”’ Rabbi Yehoshua ben Levi said: When Moses our master heard this, he said before Him: ‘Master of the universe, let Moses and one hundred like him die, and let not the fingernail of one of them be damaged.’ Rabbi Shmuel bar Yitzḥak said: When Moses was nearing death, and they did not ask for mercy on his behalf so he could enter the land, he assembled them and began rebuking them. He said to them: ‘One redeemed six hundred thousand with the calf; could six hundred thousand not have been able to redeem one person?’ That is, “but the Lord has not given you a heart to know.” He said to them: ‘Do you not remember everything that I did when I led you in the wilderness, as it is stated: “I have led you forty years in the wilderness…”’
What is, “your garments did not become worn out from upon you”? Rabbi Yosei bar Ḥanina said: What was upon them did not wear out, but what they had in their trunks became worn out. Another matter: “Your garments did not become worn out” – Rabbi Elazar son of Rabbi Shimon ben Yoḥai asked Rabbi Shimon ben Yosei, his father-in-law: ‘Were there looms that departed with Israel in the wilderness?’ He said to him: ‘Those garments that were on them were what the ministering angels dressed them [in] at Sinai; that is why they did not become worn out.’ He said to him: ‘Did they not grow, and the garments became small on them?’ He said to him: ‘Do not wonder about this, as the snail, when it grows, its shell grows with it.’ He said to him: ‘But did they not need laundering?’ He said to him: ‘The cloud would rub them and whiten them.’ He said to him: ‘Were they not burned by the cloud that is fire?’ He said to him: ‘Do not wonder about this. This asbestos is cleansed only with fire; so too, these garments, which were heavenly products, the cloud would rub them and not harm them.’ He said to him: ‘But did they not produce clothes moths?’ He said to him: ‘After their death, maggots did not touch them; during their lifetime all the more so.’ He said to him: ‘But did they not have a foul odor due to perspiration?’ He said to him: ‘They would frolic in the grass meadows of the well, and their scent would waft throughout the world.’ From where is it derived? It is as it is stated: “The scent of your garments is like the scent of Lebanon” (Song of Songs 4:11). All this goodness, from where was it? It was from “a garden spring, a well of spring water” (Song of Songs 4:15).
Another matter: “I have led you forty years in the wilderness” – Rabbi Yehuda said: Come and see the humility of the Holy One blessed be He: The way of the world is that a person who has a son and he bears him, if he upsets him, he immediately casts him away. As it were, the Holy One blessed be He is not so. Instead, Israel was in the wilderness for forty years and they would anger him, but He would bear them. From where is it derived? It is as it is stated: “In the wilderness, where you saw [that the Lord your God bore you [asher nesaakha] as a man would bear his son]” (Deuteronomy 1:31). Another matter: Reish Lakish said: What is “asher nesaakha” (Deuteronomy 1:31)? He elevated [nesaan] them and exalted them; he rendered them like deities, as it is stated: “I had said: You are divine” (Psalms 82:6). Another matter: Rabbi Shimon ben Yoḥai said: The way of the world is that a person, if he has a son, he gives him to a maidservant to nurse him. If he does not have a maidservant, he gives him to a wet nurse. How long does she nurse him? It is for two or three years. As it were, the Holy One blessed be He is not so. Instead, “And until old age I am He, and until gray hairs I will carry you. [I made and I will bear; I will carry and I will rescue]” (Isaiah 46:4). The Holy One blessed be He said to them: ‘My children, just as I exalted you in this world, so, I will exalt you and honor [umeyaker] you in the future.’ From where is it derived? It is as it is stated: “Ephraim is a dear [yakir] son to Me…” (Jeremiah 31:19).
הֲלָכָה אָדָם מִיִּשְׂרָאֵל שֶׁהָיָה עוֹבֵר לִפְנֵי הַתֵּבָה מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לַעֲנוֹת אָמֵן אַחַר הַכֹּהֲנִים, כָּךְ שָׁנוּ חֲכָמִים הָעוֹבֵר לִפְנֵי הַתֵּבָה לֹא יַעֲנֶה אָמֵן אַחַר הַכֹּהֲנִים מִפְּנֵי הַטֵּרוּף, וְלִמְדוּנוּ רַבּוֹתֵינוּ וְאִם הָיָה יָכוֹל לַעֲנוֹת שֶׁלֹא תִּטָּרֵף דַּעְתּוֹ, יַעֲנֶה, לָמָּה מִפְּנֵי שֶׁאֵין גָּדוֹל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹתֵר מֵאָמֵן שֶׁיִּשְׂרָאֵל עוֹנִין. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אָמֵן הַזֶּה יֵשׁ בּוֹ שְׁלשָׁה אַסְפְּלִיָּאוֹת: שְׁבוּעָה, וְקַבָּלָה, וַאֲמָנָה. שְׁבוּעָה מִנַּיִן, שֶׁנֶּאֱמַר (במדבר ה, כא כב): וְהִשְׁבִּיעַ הַכֹּהֵן וגו' וְאָמְרָה הָאִשָּׁה אָמֵן אָמֵן. קַבָּלָה מִנַּיִן, שֶׁנֶּאֱמַר (דברים כז, טז כו): וְאָמַר כָּל הָעָם אָמֵן. אֲמָנָה מִנַּיִן, שֶׁנֶּאֱמַר (מלכים א א, לו): וַיַּעַן בְּנָיָהוּ בֶּן יְהוֹיָדָע אֶת הַמֶּלֶךְ וַיֹּאמֶר אָמֵן כֵּן יֹאמַר ה'. דָּבָר אַחֵר, אָמַר רַבִּי יוּדָן כָּל מִי שֶׁעוֹנֶה אָמֵן בָּעוֹלָם הַזֶּה זוֹכֶה לַעֲנוֹת אָמֵן לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל מִי שֶׁנִּכְנַס לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת בָּעוֹלָם הַזֶּה, זוֹכֶה לִכָּנֵס לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת לֶעָתִיד לָבוֹא, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים פד, ה): אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְּלוּךָ סֶלָה. דָּבָר אַחֵר, אָמַר רַבִּי יוּדָן כָּל מִי שֶׁשּׁוֹמֵעַ בְּקוֹל שֶׁל תּוֹרָה בָּעוֹלָם הַזֶּה, זוֹכֶה לִשְׁמֹעַ בְּאוֹתוֹ קוֹל שֶׁכָּתוּב בּוֹ (ירמיה לג, יא): קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה קוֹל חָתָן וְקוֹל כַּלָּה וגו'. אָמַר לָהֶם משֶׁה לְיִשְׂרָאֵל הוֹאִיל וְכָל מִי שֶׁשּׁוֹמֵעַ לְדִבְרֵי תוֹרָה כָּךְ הוּא מִתְרוֹמֵם בִּשְׁנֵי עוֹלָמוֹת, הֱווּ זְהִירִים לִשְׁמֹעַ דִּבְרֵי תוֹרָה, מִנַּיִן, מִמַּה שֶּׁכָּתוּב בָּעִנְיָן (דברים כח, א): וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע בְּקוֹל ה' אֱלֹהֶיךָ.
“It will be if you will heed the voice of the Lord your God to observe, to perform all His commandments that I am commanding you today, the Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1).
Halakha – a person of Israel who was passing before the ark,1He was serving as the prayer leader and reciting the communal Amida prayer. what is the ruling; is it permitted for him to answer amen after the priests?2After the priestly benediction. So the Sages taught:3Berakhot 34a. One who passes before the ark should not answer amen after the priests, due to confusion.4He will become confused and will not be able to continue praying properly. The Sages taught us: But if he is able to answer without becoming confused, he should answer. Why? It is because there is nothing greater before the Holy One blessed be He than the amen that Israel answers.
Rabbi Yehuda bar Simon said: This amen has three connotations: Oath, acceptance, and faith. Oath, from where is it derived? It is as it is stated: “The priest administered an oath…and the woman said amen, amen” (Numbers 5:21–22). Acceptance, from where is it derived? It is as it is stated: “And the entire people will say amen” (Deuteronomy 27:16). Faith, from where is it derived? It is as it is stated: “Benayahu son of Yehoyada answered the king and said: Amen; and so may the Lord, [God of my lord the king], say” (I Kings 1:36).
Another matter: Anyone who answers amen in this world, will be privileged to answer amen in the future. Alternatively, Rabbi Yehoshua ben Levi said: Anyone who enters synagogues and study halls in this world will be privileged to enter synagogues and study halls in the World to Come. From where is it derived? It is as it is stated: “Happy are the dwellers in Your House; they will continue to praise You, Selah” (Psalms 84:5).
Another matter: Rabbi Yudan said: Anyone who hears the sound of Torah in this world will be privileged to hear the sound in whose regard it is written: “The sound of gladness and the sound of joy, the sound of a bridegroom and the sound of a bride…” (Jeremiah 33:11). Moses said to Israel: ‘Since everyone who hears matters of Torah is exalted in two worlds, be vigilant to hear matters of Torah.’ From where is it derived? It is from what is written regarding the matter: “It will be if you will heed the voice5“You will heed” could be written as tishma, but in the verse it is written as shamo’a tishma. of the Lord your God.”
זֶה שֶׁאָמַר הַכָּתוּב (משלי ח, לד): אַשְׁרֵי אָדָם שֹׁמֵעַ לִי, מַהוּ אַשְׁרֵי אָדָם שֹׁמֵעַ לִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַשְׁרָיו לְאָדָם בְּשָׁעָה שֶׁשְּׁמוּעוֹתָיו לִי. מַהוּ (משלי ח, לד): לִשְׁקֹד עַל דַּלְתֹתַי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הָלַכְתָּ לְהִתְפַּלֵּל בְּתוֹךְ בֵּית הַכְּנֶסֶת אַל תַּעֲמֹד עַל הַפֶּתַח הַחִיצוֹן לְהִתְפַּלֵּל שָׁם, אֶלָּא הֱוֵי מִתְכַּוֵּן לְהִכָּנֵס דֶּלֶת לִפְנִים מִדֶּלֶת, לִשְׁקֹד עַל דַּלְתִּי, אֵין כְּתִיב, אֶלָּא עַל דַּלְתֹתַי, שְׁתֵּי דְּלָתוֹת, וְלָמָּה כֵן, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹנֶה פְּסִיעוֹתֶיךָ וְנוֹתֵן לְךָ שָׂכָר. וּמַהוּ (משלי ח, לד): לִשְׁמֹר מְזוּזֹת פְּתָחָי. אָמַר רַבִּי יְהוּדָה בַּר סִימָא, וְכִי יֵשׁ מְזוּזָה בְּבָתֵּי כְנֵסִיּוֹת, אֶלָּא מַה הַמְּזוּזָה הַזּוֹ אֵינָהּ זָזָה מֵהַפֶּתַח, כָּךְ לֹא תְהֵא זָז מִבָּתֵּי כְנֵסִיּוֹת וּמִבָּתֵּי מִדְרָשׁוֹת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם תַּעֲשֶׂה כֵן דַּע שֶׁאַתָּה מְקַבֵּל פְּנֵי שְׁכִינָה, מַה כְּתִיב אַחֲרָיו (משלי ח, לה): כִּי מֹצְאִי מָצָא חַיִּים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי הוּא זֶה שֶׁבָּא לְבֵית הַכְּנֶסֶת וְלֹא מָצָא אֶת כְּבוֹדִי שָׁם. אָמַר רַבִּי אַיְּבוּ וְלֹא עוֹד אֶלָּא שֶׁאַתָּה עוֹמֵד בְּבֵית הַכְּנֶסֶת וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד עָלֶיךָ, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים פב, א): אֱלֹהִים נִצָּב בַּעֲדַת אֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא דַּיָּךְ שֶׁאַתְּ מְקַבֵּל פְּנֵי הַשְּׁכִינָה בְּבֵית הַכְּנֶסֶת, אֶלָּא שֶׁאַתָּה יוֹצֵא מִשָּׁם טָעוּן בְּרָכוֹת, מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, לה): כִּי מֹצְאִי מָצָא חַיִּים וַיָּפֶק רָצוֹן מֵה', הֱוֵי וְהָיָה אִם שָׁמוֹעַ תִּשְׁמַע וגו'.
Regarding what the verse said: “Happy is the person who heeds me, [to persist at my gates daily, to protect the doorposts of my entrances]” (Proverbs 8:34), what is “happy is the person who heeds me”? The Holy One blessed be He said: Happy is the person whose Torah discourse is for My sake.6The verse is ordinarily read as referring to wisdom or Torah, but the midrash reads it as referring to God. What is, “to persist at my gates” (Proverbs 8:34)? The Holy One blessed be He said: If you go to pray inside the synagogue, do not stand near the outer entrance to pray there; rather, intend to enter an entrance within an entrance;7Meaning, if there are two doors with a small hall between them, do not stay in the small hall, enter through the second door to the large chamber. it is not written, “to persist at my gate,” but is written “at my gates” – two gates. Why is it so? It is because the Holy One blessed be He counts your strides and gives you reward.8You receive a reward for taking the extra steps to enter into the synagogue and not stay in the entranceway. What is “to protect the doorposts [mezuzot] of my entrances” (Proverbs 8:34)? Rabbi Yehuda bar Sima said: Is there a mezuza in synagogues?9It is stated in the Gemara (Yoma 11b) that according to the Sages, synagogues are exempt from the mitzva of mezuza. Rather, just as the mezuza does not move from the entrance, so too, you will not move from synagogues and study halls. The Holy One blessed be He said: If you do so, know that you will receive the Divine Presence. What is written thereafter? “For one who finds Me finds life” (Proverbs 8:35). The Holy One blessed be He said: Who is it who came to the synagogue and did not find My glory there? Rabbi Aivu said: Moreover, when you stand in the synagogue, the Holy One blessed be He stands over you. From where is it derived? It is as it is stated: “God stands in the assembly of the Almighty” (Psalms 82:1). The Holy One blessed be He said: It is not only that you receive the Divine Presence in the synagogue, but you emerge from there laden with blessings. From where is it derived? It is as it is stated: “For one who finds Me finds life, and generates favor from the Lord” (Proverbs 8:35). That is, “it will be if you will heed…”
זֶהוּ שֶׁאָמַר הַכָּתוּב (שיר השירים א, ג): לְרֵיחַ שְׁמָנֶיךָ טוֹבִים, רַבָּנָן אָמְרֵי בַּחֲמִשָּׁה דְבָרִים נִמְשְׁלָה הַתּוֹרָה, בְּמַיִם, וּבְיַיִן, וּבִדְּבַשׁ, וּבְחָלָב, וּבְשָׁמֶן. בְּמַיִם מִנַּיִן (ישעיה נה, א): הוֹי כָּל צָמֵא לְכוּ לַמַּיִם. בְּיַיִן מִנַּיִן, שֶׁנֶּאֱמַר (משלי ט, ה): וּשְׁתוּ בְּיַיִן מָסָכְתִּי. בִּדְבַשׁ וּבְחָלָב מִנַּיִן (שיר השירים ד, יא): דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ. שֶׁמֶן מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים א, ג): שֶׁמֶן תּוּרַק שְׁמֶךָ, מַה הַשֶּׁמֶן הַזֶּה תְּחִלָּתוֹ מַר וְסוֹפוֹ מָתוֹק, כָּךְ הֵן דִּבְרֵי תוֹרָה, אָדָם מִצְטָעֵר בָּהֶן בַּתְּחִלָּה וְעוֹשֶׂה בָּהֶן אַחֲרִית טוֹבָה, שֶׁנֶּאֱמַר (איוב ח, ז): וְהָיָה רֵאשִׁיתְךָ מִצְעָר וְאַחֲרִיתְךָ יִשְׂגֶּה מְאֹד. דָּבָר אַחֵר, מַה הַשֶּׁמֶן הַזֶּה חַיִּים לָעוֹלָם אַף דִּבְרֵי תוֹרָה חַיִּים לָעוֹלָם, מַה הַשֶּׁמֶן הַזֶּה אוֹרָה לָעוֹלָם אַף דִּבְרֵי תוֹרָה אוֹרָה לָעוֹלָם. דָּבָר אַחֵר, מַה הַשֶּׁמֶן הַזֶּה אֵין יָכוֹל לְהִתְעָרֵב בְּמַשְׁקִין אֲחֵרִים, אַף יִשְׂרָאֵל אֵין יְכוֹלִין לְהִתְעָרֵב בְּעוֹבְדֵי כּוֹכָבִים, מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כ, כו): וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים לִהְיוֹת לִי. דָּבָר אַחֵר מַה הַשֶּׁמֶן הַזֶּה אֲפִלּוּ אַתָּה נוֹתֵן אוֹתוֹ בְּכַמָּה מַשְׁקִין הוּא נַעֲשָׂה עֶלְיוֹן עַל כֻּלָּם, כָּךְ הֵן יִשְׂרָאֵל עֶלְיוֹנִים עַל כָּל עוֹבְדֵי כּוֹכָבִים, כְּמוֹ שֶׁכָּתוּב (דברים כח, א): וּנְתָנְךָ ה' אֱלֹהֶיךָ עֶלְיוֹן עַל כָּל גּוֹיֵי הָאָרֶץ. דָּבָר אַחֵר, וְהָיָה אִם שָׁמוֹעַ, אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם שָׁמַעְתָּ לְמִצְווֹתַי אַף אֲנִי שׁוֹמֵעַ תְּפִלָּתֶךָ. דָּבָר אַחֵר, אָמַר רַבִּי יְהוֹשֻׁעַ אָמַר רַב נַחְמָן, כָּל מִי שֶׁבָּא לְבֵית הַכְּנֶסֶת וְשׁוֹמֵעַ דִּבְרֵי תוֹרָה, זוֹכֶה לֵישֵׁב בֵּין הַחֲכָמִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (משלי טו, לא): אֹזֶן שֹׁמַעַת תּוֹכַחַת חַיִּים בְּקֶרֶב חֲכָמִים תָּלִין.
Regarding what the verse said: “By the fragrance of your good oils” (Song of Songs 1:3), the Rabbis said: The Torah was analogized to five matters: To water, to wine, to honey, to milk, and to oil. To water, from where is it derived? “Ho, everyone thirsty, go to water” (Isaiah 55:1). To wine, from where is it derived? It is as it is stated: “Drink of the wine that I have mixed” (Proverbs 9:5). To honey and milk, from where is it derived? “Honey and milk under your tongue” (Song of Songs 4:11). Oil, from where is it derived? It is as it is stated: “Your name is like poured oil” (Song of Songs 1:3). Just as this oil, its beginning is bitter and its end is sweet, so are matters of Torah: A person suffers from them at the beginning, but makes from them a good ending, as it is stated: “Though your beginning is small, your end will grow very great” (Job 8:7).
Another matter: Just as this oil is life for the world,10Eating it, anointing with it, and healing with it. so, matters of Torah are life for the world. Just as this oil is light for the world, so, matters of Torah are light for the world.
Another matter: Just as this oil cannot mix with other liquids, so, Israel cannot mix with idol worshippers. From where is it derived? It is as it is stated: “And have distinguished you from the peoples to be Mine” (Leviticus 20:26).
Another matter: Just as this oil, even if you place it into several liquids, it becomes topmost of them all, so, Israel is uppermost over all idol worshippers, just as it is written: “The Lord your God will place you uppermost over all the nations of the earth.”
Another matter: “It will be if you will heed” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The Holy One blessed be He said: ‘If you heed My mitzvot, I, too, will heed your prayers.’
Another matter: Rabbi Yehoshua said that Rav Naḥman said: Anyone who comes to the synagogue and hears matters of Torah is privileged to sit in the midst of the Sages in the future, as it is stated: “An ear that heeds life’s rebuke will abide among the Sages” (Proverbs 15:31).
לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל מִצְוֹתָיו (דברים כח, א), אָמַר רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא כָּל מִי שֶׁלָּמַד דִּבְרֵי תוֹרָה וְאֵינוֹ מְקַיֵּם, עָנְשׁוֹ חָמוּר מִמִּי שֶׁלֹא לָמַד כָּל עִקָּר, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס הִכְנִיס לְתוֹכוֹ שְׁנֵי אֲרִיסִים, אֶחָד הָיָה נוֹטֵעַ אִילָנוֹת וּמְקַצְּצָן, וְאֶחָד לֹא הָיָה נוֹטֵעַ כָּל עִקָּר וְלֹא מְקַצְּצָן, עַל מִי הַמֶּלֶךְ כּוֹעֵס לֹא עַל אוֹתוֹ שֶׁהָיָה נוֹטֵעַ וּמְקַצְּצָן, כָּךְ כָּל מִי שֶׁלָּמַד דִּבְרֵי תוֹרָה וְאֵינוֹ מְקַיֵּם אוֹתָהּ עָנְשׁוֹ חָמוּר מִמִּי שֶׁלֹא לָמַד כָּל עִקָּר, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה כו, י): יֻחַן רָשָׁע בַּל לָמַד צֶדֶק, אֲבָל אִם לָמַד וְלֹא קִיֵּם אֵינוֹ נֶחְנָן, הֱוֵי לִשְׁמֹר לַעֲשׂוֹת אֶת כָּל מִצְוֹתָיו.
“To observe, to perform all His commandments” – Rabbi Shimon ben Ḥalafta said: Anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. To what is the matter comparable? It is to a king who had an orchard and he introduced two sharecroppers into it. One would plant trees and chop them down, and one did not plant at all and did not chop them down. At whom was the king angry? Is it not to the one who would plant and chop them down? So, anyone who studied matters of Torah but does not fulfill them, his punishment is harsher than one who did not study at all. From where is it derived? “Grace will be granted to the evil one who did not study righteousness” (Isaiah 26:10), but if one studied but did not fulfill, he will not be granted grace. That is, “to observe, to perform all His commandments.”
בָּרוּךְ אַתָּה בָּעִיר (דברים כח, ג), אָמַר רַבִּי יִצְחָק בָּעִיר, בִּשְׂכַר הַמִּצְווֹת שֶׁאַתָּה עוֹשֶׂה בָּעִיר, חַלָּה, וְצִיצִית, וְסֻכָּה, וְנֵר שַׁבָּת. (דברים, כח, ג): וּבָרוּךְ אַתָּה בַּשָֹּׂדֶה, בִּשְׂכַר מִצְווֹת שֶׁאַתָּה עוֹשֶׂה בַּשָֹּׂדֶה, לֶקֶט, שִׁכְחָה, וּפֵאָה. רַבָּנָן אָמְרֵי שֶׁתְּהֵא בָּרוּךְ בָּעִיר עַל יְדֵי שֶׁנִּתְבָּרַכְתָּ מִן הַשָֹּׂדֶה, שֶׁנָּתְנָה הָאָרֶץ אֶת פֵּרוֹתֶיהָ. (דברים כח, ה): בָּרוּךְ אַתָּה בְּבֹאֶךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, הַמִּקְרָא הַזֶּה מְדַבֵּר בְּמשֶׁה, בְּבֹאֶךָ, זֶה משֶׁה, בְּבִיאָתוֹ לָעוֹלָם קֵרַב רְחוֹקִים, זוֹ בַּתְיָה בַּת פַּרְעֹה. (דברים כח, ה): וּבָרוּךְ אַתָּה בְּצֵאתֶךָ, זֶה משֶׁה, בִּיצִיאָתוֹ מִן הָעוֹלָם קֵרַב רְחוֹקִים, זֶה רְאוּבֵן, מִנַּיִן, שֶׁנֶּאֱמַר (דברים לג, ו): יְחִי רְאוּבֵן וְאַל יָמֹת. דָּבָר אַחֵר, בָּרוּךְ אַתָּה בְּבֹאֶךָ, בִּפְרַקְמַטְיָא שֶׁלְּךָ, וּבָרוּךְ אַתָּה בְּצֵאתֶךָ, בִּפְרַקְמַטְיָא שֶׁלְּךָ, וְדָוִד מְפָרְשָׁהּ (תהלים קכא, ח): ה' יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ. דָּבָר אַחֵר, בָּרוּךְ אַתָּה בְּבֹאֶךָ, בְּבִיאָתְךָ לָעוֹלָם, וּבָרוּךְ אַתָּה בְּצֵאתֶךָ, בִּיצִיאָתְךָ מִן הָעוֹלָם. אָמַר רַבִּי בֶּרֶכְיָה, כְּתִיב (קהלת ג, ב): עֵת לָלֶדֶת וְעֵת לָמוּת, וְכִי אֵין אָנוּ יוֹדְעִין שֶׁעֵת הוּא שֶׁאָדָם נוֹלַד וְעֵת הוּא שֶׁאָדָם מֵת, אֶלָּא אַשְׁרֵי אָדָם שֶׁעֵת מִיתָתוֹ כְּעֵת לֵדָתוֹ, מַה בִּשְׁעַת לֵדָתוֹ נָקִי, אַף בִּשְׁעַת מִיתָתוֹ נָקִי, הֱוֵי בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ.
“Blessed are you in the city, and blessed are you in the field” (Deuteronomy 28:3).
“Blessed are you in the city” – Rabbi Yitzhak said: “In the city” – as reward for the mitzvot that you perform in the city: ḥalla, ritual fringes, sukka, and Shabbat lamps. “Blessed are you in the field” – as reward for the mitzvot that you perform in the field: gleanings, forgotten sheaves, and produce of the corner of the field.11These are left in the field so that the needy can take them. The Rabbis say that you will be blessed in the city by means of your being blessed in the field – that the earth yielded its produce.
“Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6).
“Blessed are you upon your arrival” – Rabbi Yehuda bar Simon said: This verse is speaking of Moses. “Upon your arrival” – this is Moses. Upon his arrival into the world, he drew the distant near; this is Batya daughter of Pharaoh.12She converted. “Blessed are you upon your departure” – this is Moses. Upon his departure from the world, he drew the distant near; this is Reuben.13Reuben had been distanced because of the sin relating to Bilha. See Bereshit Rabba 98:4. From where is it derived? It is as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6).
Another matter: “Blessed are you upon your arrival” in your merchandise; “and blessed are you upon your departure” in your merchandise. David elaborated upon it: “The Lord will guard your departure and your arrival” (Psalms 121:8).
Another matter: “Blessed are you upon your arrival” – upon your arrival into the world; “and blessed are you upon your departure” – upon your departure from the world. Rabbi Berekhya said: It is written: “A time to be born and a time to die” (Ecclesiastes 3:2) – do we not know that there is a time that a person is born and there is a time that a person dies? Rather, happy is the person for whom the time of his death is like the time of his birth; just as at the time of his birth he is pure, so, at the time of his death he is pure. That is, “blessed are you upon your arrival, and blessed are you upon your departure.”
יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב (דברים כח, יב), מַהוּ יִפְתַּח, אָמַר רַבִּי יוֹנָתָן שְׁלשָׁה מַפְתְּחוֹת בְּיָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵין בְּרִיָּה שׁוֹלֶטֶת עֲלֵיהֶן לֹא מַלְאָךְ וְלֹא שָׂרָף, וְאֵלּוּ הֵן: מַפְתֵּחַ שֶׁל תְּחִיַּת הַמֵּתִים, וּמַפְתֵּחַ שֶׁל עֲקָרוּת, וּמַפְתֵּחַ שֶׁל גְּשָׁמִים. מַפְתֵּחַ שֶׁל תְּחִיַּת הַמֵּתִים מִנַּיִן, שֶׁנֶּאֱמַר (יחזקאל לז, יג): וִידַעְתֶּם כִּי אֲנִי ה' בְּפִתְחִי אֶת קִבְרוֹתֵיכֶם. מַפְתֵּחַ שֶׁל עֲקָרוּת, שֶׁנֶּאֱמַר (בראשית כט, לא): וַיִּפְתַּח אֶת רַחְמָהּ. וּמַפְתֵּחַ שֶׁל גְּשָׁמִים, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב. דָּבָר אַחֵר, יִפְתַּח ה' לְךָ, רַבָּנָן אָמְרֵי גְּדוֹלָה יְרִידַת גְּשָׁמִים שֶׁהִיא שְׁקוּלָה כִּתְחִיַּת הַמֵּתִים, מִנַּיִן, שֶׁנֶּאֱמַר (הושע ו, ג): וְיָבוֹא כַגֶּשֶׁם לָנוּ כְּמַלְקוֹשׁ יוֹרֶה אָרֶץ. מַה כְּתִיב אַחֲרָיו (הושע ו, ב): יְחַיֵּנוּ מִיֹּמָיִם, לְפִיכָךְ קְבָעוּהָ בִּתְחִיַּת הַמֵּתִים שֶׁהִיא שְׁקוּלָה כְּנֶגְדָהּ. דָּבָר אַחֵר, יִפְתַּח ה' לְךָ, אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בְּשָׁעָה שֶׁהַגְּשָׁמִים יוֹרְדִין אַף מַשָֹּׂא וּמַתָּן מִתְבָּרֵךְ, שֶׁנֶּאֱמַר (דברים כח, יב): לָתֵת מְטַר אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כָּל מַעֲשֵׂה יָדֶךָ. רַבָּנָן אָמְרֵי אַף הַדָּגִים מִתְבָּרְכִים. אָמְרוּ רַבּוֹתֵינוּ, מַעֲשֶׂה שֶׁתָּפְשׂוּ דָּג אֶחָד בְּעַכּוֹ עַד שֶׁלֹא יָרְדָה הָרְבִיעָה, וְהָיוּ שָׁמִין אוֹתוֹ שְׁלשׁ מֵאוֹת לִיטְרִין, וְלֹא מָצְאוּ בּוֹ אֶלָּא מָאתַיִם, אָמַר לָהֶן זָקֵן אֶחָד אִלּוּ יָרְדָה הָרְבִיעָה הָיוּ מוֹצְאִין בּוֹ יוֹתֵר. מִשֶּׁיָּרְדָה הָרְבִיעָה תָּפְשׂוּ דָּג אֶחָד וְהָיוּ שָׁמִין אוֹתוֹ מָאתַיִם לִיטְרִין, וּמָצְאוּ בּוֹ שְׁלשׁ מֵאוֹת, הֲרֵי אַף הַדָּגִים מִתְבָּרְכִים. דָּבָר אַחֵר, יִפְתַּח ה' לְךָ, רְאֵה כַּמָּה גָדוֹל יְרִידַת גְּשָׁמִים, רַב יְהוּדָה בַּר יְחֶזְקֵאל בְּשָׁעָה שֶׁהָיָה רוֹאֶה אֶת הַגְּשָׁמִים יוֹרְדִים הָיָה מְבָרֵךְ יִתְפָּאֵר וְיִתְגַּדֵּל וְיִתְבָּרֵךְ שְׁמוֹ שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁהוּא מְמַנֶּה אֶלֶף אֲלָפִים וְרִבֵּי רְבָבוֹת שֶׁל מַלְאָכִים עַל כָּל טִפָּה וְטִפָּה שֶׁיּוֹרֶדֶת, לָמָּה, מִכָּאן וְעַד הָרָקִיעַ מַהֲלַךְ חֲמֵשׁ מֵאוֹת שָׁנָה, וְהַגְּשָׁמִים יוֹרְדִין וְאֵין טִפָּה מִתְעָרֶבֶת בַּחֲבֶרְתָּהּ. דָּבָר אַחֵר, גְּדוֹלָה הִיא יְרִידַת גְּשָׁמִים שֶׁשְּׁקוּלָה כִּתְחִיַּת הַמֵּתִים, כֵּיצַד, בָּזוֹ כְּתִיב פְּתִיחָה, וּבָזוֹ כְּתִיב פְּתִיחָה, בָּזוֹ כְּתִיב יַד, וּבָזוֹ כְּתִיב יַד, בָּזוֹ כְּתִיב שִׁירָה, וּבָזוֹ כְּתִיב שִׁירָה, בִּתְחִיַּת הַמֵּתִים כְּתִיב (יחזקאל לז, יג): בְּפִתְחִי אֶת קִבְרוֹתֵיכֶם, וּבִירִידַת גְּשָׁמִים כְּתִיב: יִפְתַּח ה' לְךָ. בִּתְחִיַּת הַמֵּתִים כְּתִיב (יחזקאל לז, א): הָיְתָה עָלַי יַד ה', וּבִירִידַת גְּשָׁמִים כְּתִיב (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ. בִּתְחִיַּת הַמֵּתִים כְּתִיב (ישעיה מב, יא): יָרֹנּוּ ישְׁבֵי סֶלַע, וּבִירִידַת גְּשָׁמִים כְּתִיב (תהלים סה, יד): יִתְרוֹעֲעוּ אַף יָשִׁירוּ.
“The Lord will open for you His good storehouse, the heavens, to provide the rain of your land at its time, and to bless all your handiwork; you will lend to many nations, but you will not borrow” (Deuteronomy 28:12).
“The Lord will open for you His good storehouse” – what is “will open [yiftaḥ]”? Rabbi Yonatan said: There are three keys [mafteḥot] in the hand of the Holy One blessed be He, and no creature has control over them, neither an angel nor a seraph, and these are: the key of the revival of the dead, the key of barrenness, and the key of rain. The key of the revival of the dead, from where is it derived? It is as it is stated: “You will know that I am the Lord when I open your graves” (Ezekiel 37:13). The key of barrenness, from where is it derived? It is as it is stated: “[The Lord]…opened her womb” (Genesis 29:31). The key of rain, from where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.”
Another matter: “The Lord will open for you” – the Rabbis said: Great is rainfall, as it is equivalent to the revival of the dead. It is as it is stated: “He will come to us like the rain, like the late rain that satiates the earth” (Hosea 6:3). What is written thereafter?14Meaning, in another verse. In this case it is referring to the previous verse. “He will revive us after two days” (Hosea 6:2). That is why they inserted it15The mention of rain. in the Revival of the Dead,16This is the second blessing of the Amida prayer. because it is its equivalent.
Another matter: “The Lord will open for you” – Rabbi Eliezer ben Yaakov said: When rain falls, business is also blessed, as it is stated: “To provide the rain of your land at its time, and to bless all your handiwork.” Our Rabbis said: The fish are also blessed. The Rabbis said: There was an incident where they caught a certain fish in Akko before rain fell, and they estimated its weight at three hundred litra; but they found that it weighed only two hundred. A certain elderly man said to them: ‘Had rain fallen, they would have found that it weighed more.’ When rain fell, they caught a certain fish that they estimated its weight as two hundred litra, and they found that it weighed three hundred. That is, the fish are also blessed.
Another matter: “The Lord will open for you” – see how great is rainfall. Rav Yehuda bar Yeḥezkel, when he would see the rain falling, he would recite the blessing: May the name of the One who spoke and the world came into being be glorified, exalted, and blessed, as He appoints thousands of thousands and myriads of myriads of angels over each and every drop that falls. Why? It is because from here until the heavens is a walking distance of five hundred years, and rain falls and no drop intermingles with another.
Another matter: Great is the rainfall, as it is the equivalent of the revival of the dead. How so? “Opening [petaḥ]” is written regarding this, and “opening” is written regarding that. “Hand [yad]” is written regarding this, and “hand” is written regarding that. “Song” is written regarding this, and “song” is written regarding that. Regarding the revival of the dead, it is written: “When I open [befitḥi] your graves” (Ezekiel 37:13). Regarding rainfall it is written: “The Lord will open [yiftaḥ] for you.” Regarding the revival of the dead, it is written: “The hand [yad] of the Lord was upon me” (Ezekiel 37:1).17This verse is an introduction to the prophecy that describes revival of the dead. Regarding rainfall it is written: “You open Your hand [yadekha]” (Psalms 145:16).18This verse discusses sustenance, which is related to rain. Regarding the revival of the dead, it is written: “Rock dwellers will sing” (Isaiah 42:11).19According to Targum Yonatan, the verse refers to the revival of the dead. Regarding rainfall it is written: “They shout for joy, and they sing” (Psalms 65:14).20Verse 11 in this chapter mentions rain.
דָּבָר אַחֵר, יִפְתַּח ה' לְךָ, רַבָּנָן אָמְרֵי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי כָּל הַטּוֹבוֹת שֶׁבָּאוֹת בָּעוֹלָם בִּזְכוּתְכֶם הֵן בָּאוֹת, כֵּיצַד, הַטַּל אֵינוֹ יוֹרֵד אֶלָּא בִּזְכוּתְכֶם, מִנַּיִן, שֶׁנֶּאֱמַר (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם. הַמָּטָר אֵינוֹ יוֹרֵד אֶלָּא בִּזְכוּתְכֶם, מִנַּיִן, שֶׁנֶּאֱמַר: יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב. אַף הַשָּׁלוֹם אֵינוֹ בָּא לָעוֹלָם אֶלָּא בִּזְכוּתְכֶם, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם, בִּזְכוּתְךָ. מַעֲשֶׂה בְּעוֹבֵד כּוֹכָבִים אֶחָד שֶׁשָּׁאַל אֶת רַבָּן יוֹחָנָן בֶּן זַכַּאי, אָמַר לוֹ אָנוּ יֵשׁ לָנוּ מוֹעֲדוֹת, אַתֶּם יֵשׁ לָכֶם מוֹעֲדוֹת, אָנוּ יֵשׁ לָנוּ קַלַּנְדָּה, סְטַרְגִּלִים וְקַרְטִיסִים, וְאַתֶּם יֵשׁ לָכֶם פֶּסַח, עֲצֶרֶת וְסֻכּוֹת, אֵיזֶה יוֹם שֶׁאָנוּ וְאַתֶּם שְׂמֵחִים, אָמַר לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּאי זֶה יוֹם יְרִידַת גְּשָׁמִים, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים סה, יד): לָבְשׁוּ כָרִים הַצֹּאן וַעֲמָקִים יַעַטְפוּ בָר יִתְרוֹעֲעוּ אַף יָשִׁירוּ, מַה כְּתִיב אַחֲרָיו (תהלים סו, א): מִזְמוֹר הָרִיעוּ לֵאלֹהִים כָּל הָאָרֶץ.
Another matter: “The Lord will open for you” – the Rabbis said: The Holy One blessed be He said to Israel: ‘My children, all the goodness that comes to the world comes due to your merit. How so? Dew falls only due to your merit.’ From where is it derived? It is as it is stated: “May God give you from the dew of the heavens” (Genesis 27:28). ‘Rain falls only due to your merit.’ From where is it derived? It is as it is stated: “The Lord will open for you His good storehouse.” ‘Peace, too, comes only due to your merit.’ From where is it derived? It is as it is stated: “And grant you peace” (Numbers 6:26) – due to your merit.
There was an incident involving a certain idolater who asked Rabban Yoḥanan ben Zakai; he said to him: ‘We have appointed times, and you have appointed times. We have Calends, Saturnalia, and Kratesis, and you have Passover, Shavuot, and Sukkot. What is the day that we and you are joyful?’ Rabban Yoḥanan ben Zakai said to him: ‘This is the day of rainfall.’ From where is it derived? It is as it is stated: “The meadows are covered with flocks of sheep; the valleys are wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “A psalm. Shout out to God, all the land” (Psalms 66:1).
וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל (דברים כט, א), הֲלָכָה, אָדָם מִיִּשְׂרָאֵל שֶׁעָמַד לִקְרוֹת בַּתּוֹרָה מַהוּ שֶׁיְהֵא מֻתָּר לוֹ לִקְרוֹת פָּחוֹת מִשְּׁלשָׁה פְּסוּקִים, כָּךְ שָׁנוּ חֲכָמִים הַקּוֹרֵא בַּתּוֹרָה לֹא יִפְחֹת מִשְּׁלשָׁה פְּסוּקִים. לִמְדוּנוּ רַבּוֹתֵינוּ לָמָּה הִתְקִינוּ שֶׁלֹא יִפְחֹת מִשְּׁלשָׁה פְּסוּקִים, כְּנֶגֶד אַבְרָהָם יִצְחָק וְיַעֲקֹב. דָּבָר אַחֵר, כְּנֶגֶד משֶׁה אַהֲרֹן וּמִרְיָם, שֶׁנִּתְּנָה תּוֹרָה עַל יְדֵיהֶן. אָמַר רַבִּי הוֹשַׁעְיָא רָאָה הַפָּחוּת בִּימֵי משֶׁה מַה שֶׁלֹא רָאָה יְחֶזְקֵאל גָּדוֹל בַּנְּבִיאִים, בְּנֵי אָדָם שֶׁדִּבְּרָה עִמָּהֶם שְׁכִינָה פָּנִים בְּפָנִים, שֶׁנֶּאֱמַר (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם וגו'. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, מִנַּיִן אַתָּה אוֹמֵר אִלּוּ הָיוּ יִשְׂרָאֵל חֲסֵרִים אֲפִלּוּ אָדָם אֶחָד לֹא הָיְתָה הַשְּׁכִינָה נִגְלֵית עֲלֵיהֶן, דִּכְתִיב (שמות יט, יא): כִּי בַּיּוֹם הַשְּׁלִשִׁי יֵרֵד ה' לְעֵינֵי כָל הָעָם עַל הַר סִינָי, מַעֲשֶׂה בְּרַבִּי שֶׁהָיָה דוֹרֵשׁ בְּבֵית הַמִּדְרָשׁ הַגָּדוֹל, וּכְשֶׁהָיָה מְבַקֵּשׁ לִכָּנֵס לִדְרשׁ הָיָה אוֹמֵר רְאוּ אִם נִתְכַּנְסוּ כָּל הַקָּהָל, וּמֵהֵיכָן אַתָּה לָמֵד מִמַּתַּן תּוֹרָה, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, י): בֶּאֱמֹר ה' אֵלַי הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי. דָּבָר אַחֵר, רַבָּנָן אָמְרֵי אַתְּ מוֹצֵא כְּשֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֶת הַתּוֹרָה בִּקְרִיאָה נְתָנָהּ לוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (שמות יט, כ): וַיִּקְרָא ה' לְמשֶׁה אֶל רֹאשׁ הָהָר וַיַּעַל משֶׁה, אַף משֶׁה רַבֵּנוּ כְּשֶׁבָּא לִשְׁנוֹת אֶת הַתּוֹרָה לְיִשְׂרָאֵל אָמַר לָהֶם כְּשֵׁם שֶׁקִּבַּלְתִּי אֶת הַתּוֹרָה בִּקְרִיאָה כָּךְ אֲנִי מוֹסֵר לְבָנָיו בִּקְרִיָּה, מִנַּיִן, מִמַּה שֶּׁכָּתוּב בָּעִנְיָן (דברים כט, א): וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם.
“Moses summoned all Israel, and he said to them: You have seen everything that the Lord performed before your eyes in the land of Egypt, to Pharaoh, to all his servants, and to his entire land” (Deuteronomy 29:1).
“Moses summoned all Israel” – halakha: A person of Israel who stood to read the Torah, is it permitted for him to read fewer than three verses? So taught the Sages: One who reads the Torah may not do so with fewer than three verses.21Megilla 23b. Our Rabbis taught us: Why did they institute that he may not do so with fewer than three verses? It is corresponding to Abraham, Isaac, and Jacob. Alternatively, it is corresponding to Moses, Aaron, and Miriam, through whom the Torah was given. Rabbi Hoshaya said: See that the lowliest in the days of Moses saw what Ezekiel, the greatest of the prophets, did not see: people to whom the Divine Presence spoke face-to-face, as it is stated: “The Lord spoke with you face-to-face …” (Deuteronomy 5:4). Rabbi Shimon ben Yoḥai said: From where do you say that had Israel been lacking even one person, the Divine Presence would not have appeared to them? It is as it is written: “For on the third day the Lord will descend before the eyes of all the people on Mount Sinai” (Exodus 19:11). There was an incident involving Rabbi [Yehuda HaNasi], who was lecturing in the great study hall, and when he would seek to enter to lecture, he would say: ‘See if the entire congregation has gathered.’ From where do you derive it [this practice]? It is from the giving of the Torah. From where is it derived? It is as it is stated: “When the Lord said to me: Assemble the people for Me, and I will have them hear My words” (Deuteronomy 4:10).
Another matter: The Rabbis said: You find that when the Holy One blessed be He gave the Torah to Moses, He gave it to him with a summons. From where is it derived? It is as it is stated: “The Lord summoned Moses to the top of the mountain, and Moses ascended” (Exodus 19:20). So too, Moses our master, when he came to teach the Torah to Israel, he said to them, ‘Just as I received the Torah with a summons, so I am passing it to His children with a summons.’ From where is it derived? It is from what is written regarding the matter: “Moses summoned all Israel, and he said to them.”
זֶה שֶׁאָמַר הַכָּתוּב (משלי ב, א): בְּנִי אִם תִּקַּח אֲמָרָי וּמִצְוֹתַי תִּצְפֹּן אִתָּךְ, מַהוּ אִם תִּקַּח אֲמָרָי, אָמַר רַב הוּנָא בְּשֵׁם רַב אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, בָּנַי, לֹא תְהֵא תּוֹרָתִי עֲלֵיכֶם כְּאָדָם שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת וְהוּא מְבַקֵּשׁ לִכְנֹס אוֹתָהּ אֵצֶל מִי שֶׁמּוֹצֵא. מַהוּ אִם תִּקַּח אֲמָרָי, אִם יְהֵא לָכֶם זְכוּת אַתֶּם מְקַבְּלִים אֶת תּוֹרָתִי, שֶׁמַּלְאֲכֵי הַשָּׁרֵת נִתְאַוּוּ לָהּ וְלֹא נָתַתִּי אוֹתָהּ לָהֶם, מִנַּיִּן, שֶׁנֶּאֱמַר (תהלים סח, יג): מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּוּן, וּמַה הוּא אוֹמֵר (תהלים סח, יג): וּנְוַת בַּיִת תְּחַלֵּק שָׁלָל, אָמְרוּ לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם הַנָּיָה שֶׁיֵּשׁ לְךָ בָּעֶלְיוֹנִים אַתָּה מְחַלֵּק אוֹתָהּ לַתַּחְתּוֹנִים, הֱוֵי אִם תִּקַּח אֲמָרָי, אִם יְהֵא לְךָ זְכוּת. וּמַהוּ מִצְוֹתַי תִּצְפֹּן אִתָּךְ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם צוֹפְנִים לִי תּוֹרָה וּמִצְווֹת בָּעוֹלָם הַזֶּה, וַאֲנִי צוֹפֵן לָכֶם שָׂכָר טוֹב לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (תהלים לא, כ): מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִירֵאֶיךָ. דָּבָר אַחֵר, אִם תִּקַּח אֲמָרָי. אָמַר רַבִּי יְהוּדָה בַּר שָׁלוֹם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אֵימָתַי אַתֶּם נִקְרָאִים בָּנַי, כְּשֶׁתִּקְחוּ אֲמָרָי, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁאָמַר לוֹ בְּנוֹ סַיְמֵנִי בְּתוֹךְ הַמְּדִינָה שֶׁאֲנִי בִּנְךָ, אָמַר לוֹ אָבִיו מְבַקֵּשׁ אַתָּה שֶׁיֵּדְעוּ הַכֹּל שֶׁאַתָּה בְּנִי, לְבוֹשׁ פּוֹרְפִּירָא שֶׁלִּי וְתֵן עֲטָרָה שֶׁלִּי בְּרֹאשְׁךָ וְיֵדְעוּ הַכֹּל שֶׁאַתָּה בְּנִי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל מְבַקְּשִׁים אַתֶּם שֶׁתִּהְיוּ מְסֻיָּמִין שֶׁאַתֶּם בָּנַי, עִסְקוּ בַּתּוֹרָה וּבַמִּצְווֹת וְהַכֹּל רוֹאִים שֶׁאַתֶּם בָּנַי, הֲדָא אֵימָתַי אַתֶּם בָּנַי מִשֶׁתִּקְחוּ אֲמָרַי. אָמַר רַבִּי כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר הָיָה מְהַלֵּךְ עַמּוּד הֶעָנָן לִפְנֵיהֶם וְהָיָה עֲשַׁן הַמַּעֲרָכָה וַעֲשַׁן הַקְּטֹרֶת עוֹלֶה, וְהָיוּ שְׁנֵי זִקּוּקִין שֶׁל אֵשׁ יוֹצְאִין מִבֵּין שְׁנֵי בַּדֵּי הָאָרוֹן וְהָיוּ שׂוֹרְפִים לִפְנֵיהֶם אֶת הַנְּחָשִׁים וְאֶת הָעַקְרַבִּים, וְהָיוּ אֻמּוֹת הָעוֹלָם רוֹאִים אוֹתָם וְהָיוּ אוֹמְרִים אֱלוֹהוֹת הֵן אֵלּוּ, כָּל תַּשְׁמִישָׁן אֵינוֹ אֶלָּא בָּאֵשׁ, אָמַר לָהֶם משֶׁה וְכָל הַשֶּׁבַח הַזֶּה שֶׁעָשָׂה לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי שֶׁקִּבַּלְתֶּם תּוֹרָתוֹ בְּסִינַי, הֱוֵי (דברים כט, א): וַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם וגו', אָמַר לָהֶם הֱיוּ יוֹדְעִים כָּל נִסִּים שֶׁעָשָׂה לָכֶם הַקָּדוֹשׁ בָּרוּךְ הוּא רְאִיתֶם בְּעֵינֵיכֶם, בְּמִצְרַיִם עָשָׂה לָכֶם וְעֵינֵיכֶם רוֹאוֹת, מִנַּיִן, שֶׁנֶּאֱמַר (דברים כט, ב): הַמַּסּוֹת הַגְּדֹלֹת אֲשֶׁר רָאוּ עֵינֶיךָ, מַהוּ הַמַּסּוֹת, הַמַּכּוֹת מְמִסּוֹת גּוּפֵיהֶן שֶׁל מִצְרִים, מַהוּ (דברים כט, ב): הָאֹתֹת, רַבָּנָן אָמְרֵי שֶׁהָיוּ נִרְשָׁמוֹת עַל גּוּפֵיהֶן דַּם צְפַרְדְּעִים וְכִנִּים, מַהוּ וְהַמֹּפְתִים, שֶׁהָיוּ הַמַּכּוֹת מְפַתּוֹת אוֹתָן כֵּיצַד, לִשְׁלשִׁים יוֹם הָיְתָה בָּאָה הַמַּכָּה וְהָיְתָה עוֹשָׂה שִׁבְעָה יָמִים וְהָלְכָה לָהּ, וְהָיוּ נִרְוָחִין עֶשְׂרִים וּשְׁלשָׁה יָמִים בֵּין מַכָּה לְמַכָּה וְלֹא הָיוּ חוֹזְרִין בָּהֶן, הֱוֵי שֶׁהָיוּ מְפַתּוֹת אוֹתָן.
What the verse said: “My son, if you take my sayings and store my commandments with you” (Proverbs 2:1) – what is “if you take my sayings”? Rav Huna said in the name of Rav Aḥa: The Holy One blessed be He said to Israel: ‘My children, do not let My Torah be for you like a person who has an adult daughter and he seeks to marry her to whomever he finds.’22Treat the Torah as something of great value that you have to toil in order to acquire. Do not treat it as something which God is trying to give away to whoever will take it. What is “if you take my sayings”? ‘If you will have merit, you will receive My Torah, as the ministering angels desired it but I did not give it to them.’ From where is it derived? “The kings of hosts flee again and again” (Psalms 68:13).23The midrash is assuming that the “kings” mentioned in the verse are the angels. And what does it say? “And the wives [unvat] at home divide the spoils” (Psalms 68:13) – they said before Him: ‘Master of the universe: The beauty [hanaya] that You have in the upper worlds, are You distributing it in the lower worlds?’ That is, “if you take my sayings” – if you will have merit. What is “and store my commandments with you”? Rabbi Abba bar Kahana said: The Holy One blessed be He said to them: ‘If you store Torah and mitzvot for Me in this world, I will store a good reward for you in the World to Come,’ as it is stated: “How great is the goodness You have in store for those who fear You” (Psalms 31:20).
Another matter: “If you take my sayings” (Proverbs 2:1) – Rabbi Yehuda bar Shalom said: The Holy One blessed be He said to Israel: ‘When are you called My children? It is when you take My sayings.’ To what is the matter comparable? It is to a king whose son said to him: ‘Distinguish me within the province, that I am your son.’ His father said to him: ‘Do you seek that everyone should know that you are my son? Don my purple garment and place my crown on your head, and everyone will know that you are my son.’ So, the Holy One blessed be He said to Israel: ‘Do you seek to be distinguished that you are My children? Engage in Torah study and mitzvot, and everyone will see that you are My children.’ That is, when are you My children? It is when you take “My sayings.”
Rabbi [Yehuda HaNasi] said: When Israel was in the wilderness, the pillar of cloud went before them, and the smoke of the arrangement24The smoke from the fire on the altar. and the smoke of the incense would rise. Two sparks of fire would emerge from between the two staves of the Ark and would burn the serpents and the scorpions from before them. The nations of the world would see them and would say: ‘These are gods; all their functioning is only with fire.’ Moses said to them: ‘Know that all this goodness that the Holy One blessed be He performed on your behalf is due to the fact that you received His Torah at Sinai.’ That is, “Moses summoned all Israel, and he said to them…” – he said to them: ‘All the miracles that the Holy One blessed be He performed on your behalf, you witnessed with your eyes. In Egypt, He performed on your behalf, and your eyes were seeing.’ From where is it derived? It is as it is stated: “The great masot that your eyes saw, [the signs and the wonders]” (Deuteronomy 29:2). What are the “masot”? They are plagues, which dissolve [memisot] the bodies of Egyptians. What are “the signs”? The Rabbis say that they [the plagues] left an impression on their bodies, [i.e.,] blood, frogs, and lice. What are “the wonders [vehamofetim]”? It is that the plagues would entice [mefatot] them.25To harden their hearts. How so? The plague would come after thirty days, would last one week, and pass. They would have twenty-three days of relief between the one plague and the next, and they would not change their minds. That is, that they would entice them.
וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת (דברים כט, ג), מַהוּ וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת, אָמַר רַבִּי יִצְחָק בְּשָׁעָה שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ה, כו): מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם וגו', שָׁמְעוּ יִשְׂרָאֵל וְשָׁתָקוּ, אָמַר רַבִּי יְהוּדָה בֶּן לֵוִי לְמָה הַדָּבָר דּוֹמֶה לְחַבָּר אֶחָד קָשֶׁה שֶׁרָאָה עַכְנָא אַחַת קָשָׁה, אָמַר מִי יוּכַל לַחַבֵּר אֶת זוֹ, אָמְרוּ לוֹ וְלֹא אַתְּ הַחַבָּר, הַכֹּל מִמְּךָ. כָּךְ כֵּיוָן שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם, הָיָה לָהֶן לוֹמַר רִבּוֹנוֹ שֶׁל עוֹלָם אַתָּה תֵּן, לְפִיכָךְ אָמַר משֶׁה וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת. דָּבָר אַחֵר, מִי יִתֵּן, אָמַר רַבִּי מֵאִיר מִי גָדוֹל הַגַּנָּב אוֹ הַנִּגְנָב, הֱוֵי אוֹמֵר הַנִּגְנָב גָּדוֹל שֶׁהוּא יוֹדֵעַ שֶׁהוּא נִגְנָב וְשׁוֹתֵק, כָּךְ כְּתִיב (תהלים עח, לו לז): וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וְלִבָּם לֹא נָכוֹן עִמּוֹ וְלֹא נֶאֶמְנוּ בִּבְרִיתוֹ, כִּבְיָכוֹל, וְהוּא אוֹמֵר מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם. דָּבָר אַחֵר, וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמֵנִי בִּשְׁבִיל עַצְמוֹ אָמַר לָהֶם משֶׁה אֶת הַדָּבָר הַזֶּה, כֵּיצַד, שְׁנֵי דְּבָרִים גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֶחָד עַל יִשְׂרָאֵל, וְאֶחָד עַל משֶׁה, אֶחָד עַל יִשְׂרָאֵל בְּשָׁעָה שֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה, מִנַּיִן, שֶׁנֶּאֱמַר (דברים ט, יד): הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם. וְאֶחָד עַל משֶׁה, בְּשָׁעָה שֶׁבִּקֵּשׁ משֶׁה לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (דברים ג, כז): לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה, וּמשֶׁה בִּקֵּשׁ מִן הַקָּדוֹשׁ בָּרוּךְ הוּא לְבַטֵּל אֶת שְׁתֵּיהֶן, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם (במדבר יד, יט): סְלַח נָא לַעֲוֹן הָעָם הַזֶּה כְּגֹדֶל חַסְדֶּךָ, וּבָטְלָה שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְנִתְקַיְּמָה שֶׁל משֶׁה, מִנַּיִן, שֶׁנֶּאֱמַר (במדבר יד, כ): סָלַחְתִּי כִּדְבָרֶךָ. כֵּיוָן שֶׁבָּא לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, הִתְחִיל אוֹמֵר (דברים ג, כה): אֶעְבְּרָה נָא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, כְּבָר בִּטַּלְתָּ אֶת שֶׁלִּי וְקִיַּמְתִּי אֶת שֶׁלְּךָ, אֲנִי אָמַרְתִּי וְאַשְׁמִידֵם, וְאַתְּ אָמַרְתְּ סְלַח נָא, וְנִתְקַיֵּם שֶׁלְּךָ, וְאַף עַכְשָׁו מְבַקֵּשׁ אֲנִי לְקַיֵּם אֶת שֶׁלִּי וּלְבַטֵּל אֶת שֶׁלְּךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, אֵין אַתָּה יוֹדֵעַ מַה לַּעֲשׂוֹת, אַתָּה רוֹצֶה לֶאֱחֹז אֶת הַחֶבֶל בִּשְׁנֵי רָאשִׁין. אָמַר לוֹ, אִם אֶעְבְּרָה נָא אַתָּה מְבַקֵּשׁ לְקַיֵּם, בַּטֵל סְלַח נָא, וְאִם סְלַח נָא אַתָּה מְבַקֵּשׁ לְקַיֵּם, בַּטֵּל אֶעְבְּרָה נָא. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כֵּיוָן שֶׁשָּׁמַע משֶׁה רַבֵּינוּ כָּךְ, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם יָמוּת משֶׁה וּמֵאָה כַּיּוֹצֵא בוֹ וְלֹא תִּנָזֵּק צִפָּרְנוֹ שֶׁל אֶחָד מֵהֶם. אָמַר רַבִּי שְׁמוּאֵל בַּר יִצְחָק, כֵּיוָן שֶׁנָּטָה משֶׁה לָמוּת וְלֹא בִּקְּשׁוּ עָלָיו רַחֲמִים שֶׁיִּכָּנֵס לָאֶרֶץ, כִּנֵּס אוֹתָן וְהִתְחִיל מוֹכִיחָן, אָמַר לָהֶם אֶחָד פָּדָה שִׁשִּׁים רִבּוֹא בְּעֵגֶל, וְשִׁשִּׁים רִבּוֹא לֹא הָיוּ יְכוֹלִין לִפְדוֹת אָדָם אֶחָד, הֲרֵי וְלֹא נָתַן ה' לָכֶם לֵב לָדַעַת, אָמַר לָהֶם אִי אַתֶּם זְכוּרִים כָּל מַה שֶּׁהִנְהַגְתִּי אֶתְכֶם בַּמִּדְבָּר, שֶׁנֶּאֱמַר (דברים כט, ד): וָאוֹלֵךְ אֶתְכֶם אַרְבָּעִים שָׁנָה בַּמִּדְבָּר וגו'.
“But the Lord has not given you a heart to know, and eyes to see, and ears to hear, until this day” (Deuteronomy 29:3).
What is, “but the Lord has not given you a heart to know”? Rabbi Yitzḥak said: When Israel stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: “Would that this heart will be for them [to fear Me and to observe all My commandments forever, so that it will be good for them and for their children forever]” (Deuteronomy 5:26). Israel heard, and they were silent. Rabbi Yehuda ben Levi said: To what is the matter comparable? It is to a powerful snake charmer who saw a certain powerful serpent. He said: ‘Who is able to charm this one?’ They said to him: ‘Are you not the snake charmer? It is all from you.’ So, when the Holy One blessed be He said: “Would that this heart will be for them,” they should have said: Master of the universe, You make it so. That is why Moses said: “But the Lord has not given you a heart to know.”
Another matter: “Would that [this heart will be for them]” (Deuteronomy 5:26) – Rabbi Meir said: Who is greater, the thief or the one who was robbed?26Meaning, did Israel, the thief, really mislead God when they proclaimed that they would be faithful to the covenant, or was God aware of their intent and nevertheless accepted their proclamation? (Etz Yosef). You must say: The one who was robbed is greater, as he knows that he was robbed, and he is silent. So it is written: “But they beguiled Him with their mouth and lied to Him with their tongue. Their heart was not steadfast toward Him, nor were they faithful to His covenant” (Psalms 78:36–37),27All this despite the fact that they said: “We will perform and we will heed.” as it were, and He says: “Would that this heart will be for them.”
“I have led you forty years in the wilderness; your garments did not become worn out from upon you, and your shoe did not become worn out from upon your foot” (Deuteronomy 29:4).
Another matter: “But the Lord has not given you a heart to know” (Deuteronomy 29:3) – Rabbi Shmuel bar Naḥmani said: It was for his own sake28So that he would be allowed to enter the Land of Israel. that Moses said this matter to them. How so? The Holy One blessed be He decreed two matters, one on Israel and one on Moses. One on Israel – when they performed that act.29The sin of the Golden Calf. From where is it derived? It is as it is stated: “Let Me be and I will destroy them” (Deuteronomy 9:14). And one on Moses – when Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “You will not cross this Jordan” (Deuteronomy 3:27). Moses requested from the Holy One blessed be He to void both of them. He said before Him: ‘Master of the universe, “Please pardon the iniquity of this people in accordance with the greatness of Your kindness”’ (Numbers 14:19), and the Holy One blessed be He voided it [His decree to destroy them], but Moses’s [prayer to forgive them] was fulfilled. From where is it derived? It is as it is stated: “I have pardoned in accordance with your word” (Numbers 14:20). When he came to enter the Land of Israel, he began saying: “Please let me cross, and I will see the good land” (Deuteronomy 3:25). The Holy One blessed be He said to him: ‘Moses, you already voided Mine and I fulfilled yours. I said: “I will destroy them” and you said: “Please pardon.” Now, I seek to fulfill Mine and to void yours.’30Now, when you request to enter the Land of Israel, I seek to fulfill My decree to destroy them and void you request to forgive them, since you can't have it both ways (Maharzu). The Holy One blessed be He said to him: Moses, you do not know what to do; you wish to have it both ways.31Literally, “you wish to hold the rope by both ends.” He said to him: ‘If you seek to have “please let me cross” fulfilled, void “please pardon.” If you seek to have “please pardon” fulfilled, void “please let me cross.”’ Rabbi Yehoshua ben Levi said: When Moses our master heard this, he said before Him: ‘Master of the universe, let Moses and one hundred like him die, and let not the fingernail of one of them be damaged.’ Rabbi Shmuel bar Yitzḥak said: When Moses was nearing death, and they did not ask for mercy on his behalf so he could enter the land, he assembled them and began rebuking them. He said to them: ‘One redeemed six hundred thousand with the calf; could six hundred thousand not have been able to redeem one person?’ That is, “but the Lord has not given you a heart to know.” He said to them: ‘Do you not remember everything that I did when I led you in the wilderness, as it is stated: “I have led you forty years in the wilderness…”’
מַהוּ (דברים כט, ד): לֹא בָלוּ שַׂלְמֹתֵיכֶם מֵעֲלֵיכֶם. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, מַה שֶּׁהָיָה עֲלֵיהֶן לֹא בָלוּ, אֲבָל מַה שֶּׁהָיָה לָהֶן בְּתוֹךְ הַתֵּבוֹת, נִתְבַּלּוּ. דָּבָר אַחֵר, לֹא בָלוּ שַׂלְמֹתֵיכֶם, רַבִּי אֶלְעָזָר בְּנוֹ שֶׁל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי שָׁאַל אֶת רַבִּי שִׁמְעוֹן בֶּן יוֹסֵי חָמָיו, כְּלֵי קוּרִיָּס יָצְאוּ עִם יִשְׂרָאֵל בַּמִּדְבָּר, אָמַר לוֹ אוֹתָן הַבְּגָדִים שֶׁהָיוּ עֲלֵיהֶן מַה שֶּׁהִלְבִּישׁוּ אוֹתָן מַלְאֲכֵי הַשָּׁרֵת בְּסִינַי, לְפִיכָךְ לֹא נִתְבָּלוּ. אָמַר לוֹ וְלֹא הָיוּ גְּדֵלִין, וְהָיוּ הַבְּגָדִים קְטַנִּים לָהֶם. אָמַר לוֹ אַל תִּתְמַהּ עַל זוֹ, הַחִלָּזוֹן הַזֶּה כְּשֶׁגָּדֵל מַלְבּוּשׁוֹ גָּדֵל עִמּוֹ. אָמַר לוֹ וְלֹא הָיוּ צְרִיכִין תִּכְבֹּסֶת, אָמַר לוֹ הֶעָנָן הָיָה שָׁף בָּהֶן וּמְלַבְּנָן. אָמַר לוֹ וְלֹא הָיוּ נִשְׂרָפִים מִן הֶעָנָן שֶׁהוּא אֵשׁ, אָמַר לוֹ אַל תִּתְמַהּ עַל זוֹ, אֲסִיטוֹן הַזֶּה, אֵין מְגַהֲצִין אוֹתוֹ אֶלָּא בָּאֵשׁ, אַף בִּגְדֵיהֶם שֶׁהָיוּ מַעֲשֵׂה שָׁמַיִם, הָיָה הֶעָנָן שָׁף בָּהֶן וְאֵינוֹ מַזִּיקָן. אָמַר לוֹ וְלֹא הָיוּ עוֹשִׂין מַאֲכֹלֶת, אָמַר לוֹ בְּמִיתָתָן לֹא נָגְעָה בָּהֶן רִמָּה בְּחַיֵיהֶן עַל אַחַת כַּמָּה וְכַמָּה. אָמַר לוֹ וְלֹא הָיָה רֵיחָן רַע מִכֹּחַ הַזֵּעָה, אָמַר לוֹ הָיוּ מִתְעַנְּגִים בִּנְאוֹת דְּשָׁאִים שֶׁל בְּאֵר, וְהָיָה רֵיחָן מְפַעְפֵּעַ בְּכָל הָעוֹלָם, מִנַּיִן, שֶׁנֶּאֱמַר (שיר השירים ד, יא): וְרֵיחַ שַׂלְמֹתַיִךְ כְּרֵיחַ לְבָנוֹן. וְכָל הַשֶּׁבַח הַזֶּה מְהֵיכָן, (שיר השירים ד, טו): מִמַּעֲיַן גַּנִּים בְּאֵר מַיִם חַיִּים.
What is, “your garments did not become worn out from upon you”? Rabbi Yosei bar Ḥanina said: What was upon them did not wear out, but what they had in their trunks became worn out.
Another matter: “Your garments did not become worn out” – Rabbi Elazar son of Rabbi Shimon ben Yoḥai asked Rabbi Shimon ben Yosei, his father-in-law: ‘Were there looms that departed with Israel in the wilderness?’ He said to him: ‘Those garments that were on them were what the ministering angels dressed them [in] at Sinai; that is why they did not become worn out.’ He said to him: ‘Did they not grow, and the garments became small on them?’ He said to him: ‘Do not wonder about this, as the snail, when it grows, its shell grows with it.’ He said to him: ‘But did they not need laundering?’ He said to him: ‘The cloud would rub them and whiten them.’ He said to him: ‘Were they not burned by the cloud that is fire?’ He said to him: ‘Do not wonder about this. This asbestos is cleansed only with fire; so too, these garments, which were heavenly products, the cloud would rub them and not harm them.’ He said to him: ‘But did they not produce clothes moths?’ He said to him: ‘After their death, maggots did not touch them; during their lifetime all the more so.’ He said to him: ‘But did they not have a foul odor due to perspiration?’ He said to him: ‘They would frolic in the grass meadows of the well, and their scent would waft throughout the world.’ From where is it derived? It is as it is stated: “The scent of your garments is like the scent of Lebanon” (Song of Songs 4:11). All this goodness, from where was it? It was from “a garden spring, a well of spring water” (Song of Songs 4:15).
דָּבָר אַחֵר (דברים כט, ד): וָאוֹלֵךְ אֶתְכֶם אַרְבָּעִים שָׁנָה בַּמִּדְבָּר, אָמַר רַבִּי יְהוּדָה בּוֹא וּרְאֵה עִנְוְתָנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ בֵּן וְהוּא טוֹעֲנוֹ, אִם מְצַעֵר אוֹתוֹ, מִיָּד הוּא מַשְׁלִיכוֹ, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא הָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה וְהָיוּ מַכְעִיסִין אוֹתוֹ וְהוּא טוֹעֲנָן, מִנַּיִן, שֶׁנֶּאֱמַר (דברים א, לא): וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ וגו'. דָּבָר אַחֵר, אָמַר רֵישׁ לָקִישׁ מַהוּ אֲשֶׁר נְשָׂאֲךָ, נְשָׂאָן וְגִדְּלָן, שֶׁעָשָׂה אוֹתָן כֵּאלוֹהוֹת, שֶׁנֶּאֱמַר (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם. דָּבָר אַחֵר, אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם אִם יֵשׁ לוֹ בֵּן, נוֹתְנוֹ לְשִׁפְחָה שֶׁתְּנִיקֵהוּ, וְאִם אֵין לוֹ שִׁפְחָה, נוֹתְנוֹ לְמֵנִיקָה, וְכַמָּה הִיא מֵנִיקָה אוֹתוֹ שְׁתַּיִם וְשָׁלשׁ שָׁנִים, כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (ישעיה מו, ד): וְעַד זִקְנָה אֲנִי הוּא וְעַד שֵׂיבָה אֲנִי אֶסְבֹּל וגו', אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּנַי, חַיֵּיכֶם כְּשֵׁם שֶׁגִּדַּלְתִּי אֶתְכֶם בָּעוֹלָם הַזֶּה, כָּךְ אֲנִי מְגַדֵּל וּמְיַקֵּר אֶתְכֶם לֶעָתִיד לָבוֹא, מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם וגו'.
Another matter: “I have led you forty years in the wilderness” – Rabbi Yehuda said: Come and see the humility of the Holy One blessed be He: The way of the world is that a person who has a son and he bears him, if he upsets him, he immediately casts him away. As it were, the Holy One blessed be He is not so. Instead, Israel was in the wilderness for forty years and they would anger him, but He would bear them. From where is it derived? It is as it is stated: “In the wilderness, where you saw [that the Lord your God bore you [asher nesaakha] as a man would bear his son]” (Deuteronomy 1:31).
Another matter: Reish Lakish said: What is “asher nesaakha” (Deuteronomy 1:31)? He elevated [nesaan] them and exalted them; he rendered them like deities, as it is stated: “I had said: You are divine” (Psalms 82:6).
Another matter: Rabbi Shimon ben Yoḥai said: The way of the world is that a person, if he has a son, he gives him to a maidservant to nurse him. If he does not have a maidservant, he gives him to a wet nurse. How long does she nurse him? It is for two or three years. As it were, the Holy One blessed be He is not so. Instead, “And until old age I am He, and until gray hairs I will carry you. [I made and I will bear; I will carry and I will rescue]” (Isaiah 46:4). The Holy One blessed be He said to them: ‘My children, just as I exalted you in this world, so, I will exalt you and honor [umeyaker] you in the future.’ From where is it derived? It is as it is stated: “Ephraim is a dear [yakir] son to Me…” (Jeremiah 31:19).