(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt"
Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places.
R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves.
Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L–rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L–rd' shall you be called; 'ministers of our G–d' will it be said of you." And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L–rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger."
"Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L–rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L–rd watches the strangers."
Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors."
Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L–rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes.
And thus do you find (the L–rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L–rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L–rd'; and in the name of Israel he shall be called": "I am the L–rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L–rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).
(Exodus 22:21) "Every widow and orphan you shall not afflict": This tells me only of widow and orphan. Whence do I derive (the same for) all men? It is, therefore, written "lo ta'anun", (the additional "nun" implying an extension of plurality). These are the words of R. Yishmael. R. Akiva says: Widow and orphan are more vulnerable to affliction. Scripture speaks of the common instance.
R. Yishmael and R. Shimon were going out to be executed when R. Shimon said to R. Yishmael: Rebbi, my heart is faint, for I do not know why I am going to be killed. R. Yishmael: Did anyone ever come to you for judgment or ruling and you kept him waiting until you had finished your cup or taken your sandal or donned your garment? Scripture states" If afflict you afflict" — whether greater or lesser affliction.
And when R. Shimon and R. Yishmael were executed, R. Akiva said to his disciples: Prepare yourselves for calamity. For if good were destined to come in our generation, only R. Shimon and R. Yishmael would receive it. But it is revealed and known before Him who spoke and brought the world into being that great calamity is destined to come in our generation wherefore these were taken from among us (so as not to witness it.) As it is written (Isaiah 57:1) "the tzaddik perishes and no one takes it to heart. And men of lovingkindness are taken off and none understand (why). It is before the evil (that is destined to befall them) that the tzaddik was taken off. (2) Peace will come (to him). They will rest on their couches — those who walk in uprightness." And, in the end, (3) "As for you, come closer, you sons of a sorceress, (to hear of your impending doom), seed of an adulterer and a harlot, etc."
"For if cry out, shall he cry out to Me, hear will I hear his outcry." If he cries out, I hear, and if he does not cry out I do not hear? What is the intent of hear will I hear? I am quicker to exact punishment for one who cries out than for one who does not.
Now does this not follow a fortiori, viz.: If when an individual cries out against an individual, "hear will I hear his outcry," how much more so when many cry out!
Now if within the framework of the lesser measure (of the Holy One Blessed be He, that of punishment), if an individual cries out against the many, this ("hear will I hear") is the result, then within the framework of His greater measure, (that of mercy), if the many pray (i.e., cry out for) the individual, how much more so (will He be quick to hear!)
"and my wrath shall burn": R. Yishmael says: Burning of wrath is mentioned here, and elsewhere (Devarim 11:17) "And the wrath of the L–rd shall burn in you." Just as there, withholding of rain and exile are indicated, here, too, these (are understood). And just as here "by the sword," so, there by the sword.
"and your wives will be widows, and your children, orphans": From "and I shall kill you by the sword," do I not know that your wives will be widows, and your children, orphans? Why need this be written? (They will be widows) as in (II Samuel 20:3) "And they were bound up in living widowhood (never to remarry) until the day they died." Now does this not follow a fortiori, viz.: If when you do not do what is just, your wives will be widows, then, if you do what is just, how much more so will you not be widows, etc.! As it is written (Zechariah 7:9) "Judge a true judgment," (Ibid. 8:16) "Truth and a judgment of peace shall you judge in your gates," (Isaiah 56:1) "Thus said the L–rd: Guard justice and do righteousness, for My salvation is sure to come" — how much more so (if you do this,) your wives will not be widows, and your children, orphans! And thus is it written (Devarim 6:2) "So that you fear the L–rd your G–d, etc.", and (Ibid. 11:19) "And you shall teach them to your sons," followed by (21) "so that your days be prolonged," and (Isaiah 65:22) "For as the days of the tree (of life) will be the days of My people", (Ibid. 23) "they will not labor in vain; they will not give birth for panic (i.e., to have their children die in their lifetime). For they (their children) will be seed blessed of the L–rd, and their children (will always be) with them", and (Ibid. 48:19) "and your seed will be as the sand, and your offspring as its (the sea's) offspring (in its abundance)", (Ibid. 66:22) "for just as the new heavens and the new earth which I will create (in those days) will endure before Me … so will endure (eternally) your children and your name (Israel)", and (Ibid. 59:20) "And the redeemer (the Messiah) will come to Zion, and to those who repent of sin in Yaakov", and (Ibid. 21) "And now, this is My covenant with them, says the L–rd: My spirit which is upon you, etc." How much more so will your days be prolonged in this world and you will see children and children of children, and you will merit life in the world to come!
(שמות כב,כ) "וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ, כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם." לֹא תוֹנֶנּוּ, בִּדְבָרִים, "וְלֹא תִלְחָצֶנּוּ", בְּמָמוֹן. שֶׁלֹּא תֹּאמַר לוֹ: אֶמֶשׁ הָיִיתָ עוֹבֵד לְ"בֵּל, קֹרֵס, נְבוֹ" (ישעיה מו,א)*בֵּל, קֹרֵס, נְבוֹ: שמות של אלילים. וְעַד עַכְשָׁו הֲרֵי חֲזִירִין נוֹצֵר מִבֵּין שִׁנֶּיךָ, וְאַתְּ עוֹמֵד וּמְדַבֵּר נֶגְדִּי! וּמְנַיִן שֶׁאִם הוֹנֵיתוֹ, אַף הוּא יָכֹל לְהוֹנוֹתָךְ? שֶׁנֶּאֱמַר "כִּי גֵרִים הֱיִיתֶם".
(Exodus 22:20) "And a stranger you shall not afflict and you shall not oppress him": You shall not afflict him with words and you shall not oppress him in money matters. Do not say to him: "Yesterday you worshipped the deity of Nevo, and (the flesh of) swine is still between your teeth, and you would dare contend with me!" And whence is it derived that if you taunt him he can taunt you in return? From "And a stranger you shall not afflict … for you were strangers in the land of Egypt"
מִכָּן הָיָה רַבִּי נָתָן אוֹמֵר: מוּם שֶׁהוּא בָּךְ, אַל תֹּאמַר לַחֲבֵרָךְ!
— whence R. Nathan derived "Do not attribute a blemish of your own to your neighbor."
חֲבִיבִין הַגֵּרִים, שֶׁבְּכָל מָקוֹם הוּא מַזְהִיר עֲלֵיהֶן: (שמות כג,ט) "וְגֵר לֹא תִלְחָץ, וְאַתֶּם יְדַעְתֶּם אֶת נֶפֶשׁ הַגֵּר, כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם." "וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ, כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם." (דברים י,יט) "וַאֲהַבְתֶּם אֶת הַגֵּר, כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם." רַבִּי אֱלִיעֶזֶר אוֹמֵר: גֵּר, לְפִי שֶׁסִּעוּרוֹ רַע,*סִעוּר: טבע. לְפִיכָךְ הוּא מַזְהִיר עָלָיו בִּמְקוֹמוֹת הַרְבֵּה.
Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: הֲרֵי הוּא אוֹמֵר: (שופטים ה,לא) "וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ". וְכִי מִי גָּדוֹל? מִי שֶׁהוּא אוֹהֵב אֶת הַמֶּלֶךְ, אוֹ מִי שֶׁהַמֶּלֶךְ אוֹהֲבוֹ? אֱמֹר, מִי שֶׁהַמֶּלֶךְ אוֹהֲבוֹ, לְכָךְ נֶאֱמַר: (דברים י,יח) "וְאֹהֵב גֵּר, לָתֶת לוֹ לֶחֶם וְשִׂמְלָה."
R. Shimon b. Yochai says: It is written (Judges 5:31) "And His lovers are like the rising of the sun in its might", and it is written (Devarim 10:18) "And He loves the stranger, etc." Now who is greater? One who loves the King or one whom the King loves? Certainly, one whom the King loves.
חֲבִיבִין הַגֵּרִים, שֶׁבְּכָל מָקוֹם הוּא מְכַנָּן כְּיִשְׂרָאֵל: נִקְרְאוּ בְּנֵי יִשְׂרָאֵל עֲבָדִין, שֶׁנֶּאֱמַר: (ויקרא כה,נה) "כִּי לִי בְנֵי יִשְׂרָאֵל עֲבָדִים", נִקְרְאוּ הַגֵּרִין עֲבָדִין, שֶׁנֶּאֱמַר: (ישעיה נו,ו) "וּלְאַהֲבָה אֶת שֵׁם יי לִהְיוֹת לוֹ לַעֲבָדִים". נִקְרְאוּ יִשְׂרָאֵל מְשָׁרְתִין, שֶׁנֶּאֱמַר: (ישעיה סא,ו) "וְאַתֶּם כֹּהֲנֵי יי, תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ, יֵאָמֵר לָכֶם", נִקְרְאוּ הַגֵּרִים מְשָׁרְתִים, שֶׁנֶּאֱמַר: (ישעיה נו,ו) "וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל יי לְשָׁרְתוֹ". נִקְרְאוּ בְּנֵי יִשְׂרָאֵל אוֹהֲבִין, שֶׁנֶּאֱמַר: (ישעיה מא,י) "וְאַתָּה יִשְׂרָאֵל עַבְדִּי, יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ, זֶרַע אַבְרָהָם אֹהֲבִי." וְנִקְרְאוּ הַגֵּרִים אוֹהֲבִין, שֶׁנֶּאֱמַר: (דברים י,יח) "וְאֹהֵב גֵּר, לָתֶת לוֹ לֶחֶם וְשִׂמְלָה."
Beloved are the strangers, for by every epithet that Israel is called, the strangers are called. Israelites are called "servants," as it is written (Leviticus 25:55) "For unto Me the children of Israel are servants." And the strangers are called "servants," as it is written (Isaiah 56:6) "… to love the name of the L–rd and to be servants unto Him." Israelites are called "ministers," as it is written (Ibid. 6:6) "And you, 'priests of the L–rd' shall you be called; 'ministers of our G–d' will it be said of you." And the strangers are called "ministers," as it is written (Ibid. 56:6) "… and the strangers who join the L–rd to minister unto Him." Israelites are called "lovers," as it is written (Ibid. 41:8) "the seed of Abraham, My lover." And the strangers are called "lovers" (i.e., beloved), as it is written (Devarim 10:18) "And He loves the stranger."
נֶאֱמַר בְּיִשְׂרָאֵל בְּרִית, שֶׁנֶּאֱמַר: (בראשית יז,יג) "וְהָיְתָה בְרִיתִי בִּבְשַׂרְכֶם לִבְרִית עוֹלָם." וְנֶאֱמַר בְּרִית בַּגֵּרִים, שֶׁנֶּאֱמַר: (ישעיה נו,ד) "וּבְנֵי הַנֵּכָר הַנִּלְוִים עַל יי לְשָׁרְתוֹ, וּלְאַהֲבָה אֶת שֵׁם יי לִהְיוֹת לוֹ לַעֲבָדִים, כָּל שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ, וּמַחֲזִיקִים בִּבְרִיתִי." נֶאֱמַר בְּיִשְׂרָאֵל רָצוֹן, שֶׁנֶּאֱמַר: (שמות כח,לח) "לְרָצוֹן לָהֶם לִפְנֵי יי." וְנֶאֱמַר בַּגֵּרִים רָצוֹן, שֶׁנֶּאֱמַר: (ישעיה נו,ז) "וַהֲבִיאוֹתִים אֶל הַר קָדְשִׁי, וְשִׂמַּחְתִּים בְּבֵית תְּפִלָּתִי, עוֹלֹתֵיהֶם וְזִבְחֵיהֶם לְרָצוֹן עַל מִזְבְּחִי, כִּי בֵיתִי בֵּית תְּפִלָּה יִקָּרֵא לְכָל הָעַמִּים." נֶאֱמַר בְּיִשְׂרָאֵל שְׁמִירָה, שֶׁנֶּאֱמַר: (תהלים קכא,ד) "הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן שׁוֹמֵר יִשְׂרָאֵל." וְנֶאֱמַר בַּגֵּרִים שְׁמִירָה, שֶׁנֶּאֱמַר: (תהלים קמו,ט) "יי שֹׁמֵר אֶת גֵּרִים".
"Covenant" is written of Israel, viz. (Genesis 17:13) "And My covenant (i.e., circumcision) shall be in your flesh." And it is also written of strangers, viz. (Isaiah 56:4) "and they hold fast to My covenant." "Acceptance" is written of Israel, viz. (Exodus 28:38) "for acceptance for them before the L–rd." And "acceptance" is written of strangers, viz. (Isaiah 56:7) "their burnt-offerings and their sacrifices for acceptance upon My altar." "Watching" is written of Israel, viz. (Psalms 121:4) "He neither slumbers nor sleeps, the Watcher of Israel." And "watchers" is written of the strangers, viz. (Ibid. 146:9) "The L–rd watches the strangers."
אַבְרָהָם קָרָא עַצְמוֹ גֵּר, שֶׁנֶּאֱמַר: (בראשית כג,ד) "גֵּר וְתוֹשָׁב אָנֹכִי עִמָּכֶם". דָּוִד קָרָא עַצְמוֹ גֵּר, שֶׁנֶּאֱמַר: (דברי הימים א כט,טו) "כִּי גֵרִים אֲנַחְנוּ לְפָנֶיךָ, וְתוֹשָׁבִים כְּכָל אֲבֹתֵינוּ, כַּצֵּל יָמֵינוּ עַל הָאָרֶץ וְאֵין מִקְוֶה." וְאוֹמֵר: (תהלים לט,יג) "כִּי גֵר אָנֹכִי עִמָּךְ, תּוֹשָׁב כְּכָל אֲבוֹתָי."
Abraham called himself a stranger, viz. (Genesis 23:4) "A stranger and a sojourner am I with you." David called himself a stranger, viz. (Psalms 119:19) "I am a stranger in the land," and (I Chronicles 29:15) "For we are strangers before You and sojourners as all of our ancestors. As a shadow are our days upon the earth, without a prospect." And it is written (Psalms 39:13) "For a stranger am I with You, a sojourner as all of my ancestors."
חֲבִיבִין הַגֵּרִין, שֶׁלֹּא מָל אַבְרָהָם אָבִינוּ אֶלָּא בֶן תִּשְׁעִין וְתֵּשַׁע שָׁנָה, שֶׁאִלּוּ מָל בֶּן עֶשְׁרִים אוֹ שְׁלֹשִׁים, לֹא הָיָה גֵּר יָכֹל לְהִתְגַּיֵּר מִבֶּן שְׁלֹשִׁים שָׁנָה וָמַעְלָה. אֶלָּא הָיָה הַקֹּדֶשׁ מְגַלְגֵּל בּוֹ, עַד שֶׁהִגִּיעוֹ לְבֶן תִּשְׁעִין וְתֵּשַׁע שָׁנִים, שֶׁלֹּא לִנְעֹל בִּפְנֵי הַגֵּרִים הַבָּאִים, לִתֵּן שְׁכַר יָמִים וְשָׁנִים, לְרַבּוֹת שְׁכַר עוֹשֵׂי רְצוֹנוֹ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (ישעיה מב,כא) "יי חָפֵץ לְמַעַן צִדְקוֹ, יַגְדִּיל תּוֹרָה וְיַאְדִּיר."
Beloved are the strangers (i.e., the proselytes), as witness Abraham's not being circumcised until the age of ninety-nine. For if he were circumcised at twenty or thirty, a stranger could become a proselyte only if he were younger than thirty — wherefore the L–rd prolonged commanding him until he was ninety-nine, so as not to bar the door to future proselytes.
וְכֵן אַתְּ מוֹצֵא בְּאַרְבַּע כִּתּוֹת, שֶׁהֵן עוֹנוֹת וְאוֹמְרוֹת לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם: (ישעיה מד,ה) "זֶה יֹאמַר: לַיי אָנִי", כֻּלִּי לַיי וְאַל יִתְעָרַב בִּי חֵטְא; "וְזֶה יִקְרָא בְשֵׁם יַעֲקֹב", אֵלּוּ גֵּרֵי צֶדֶק; "וְזֶה יִכְתֹּב יָדוֹ לַיי", אֵלּוּ בַעֲלֵי תְשׁוּבָה; "וּבְשֵׁם יִשְׂרָאֵל יְכַנֶּה", אֵלּוּ יִרְאֵי שָׁמַיִם.
And thus do you find (the L–rd's esteem for the stranger-proselyte) in the four classes who respond before Him who spoke and brought the world into being, (Isaiah 44:5) "One shall say: 'I am the L–rd's'; another shall call in the name of Yaakov; another shall mark his arm 'of the L–rd'; and in the name of Israel he shall be called": "I am the L–rd's" — these are the fearers of Heaven, untainted by sin. "another shall call in the name of Yaakov" — these are the minors (who died in childhood), the sons of the wicked in Israel. "another shall mark his arm 'of the L–rd'" — these are the penitents. "and in the name of Israel he shall be called — these are the righteous strangers (i.e., the proselytes).
(שמות כב,כא) ["כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן."] "אַלְמָנָה וְיָתוֹם", אֵין לִי אֶלָּא אַלְמָנָה וְיָתוֹם, וּשְׁאָר כָּל אָדָם מְנַיִן? תִּלְמֹד לוֹמַר "כָּל... לֹא תְעַנּוּן." דִּבְרֵי רַבִּי עֲקִיבָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר: "כָּל אַלְמָנָה וְיָתוֹם", שֶׁדַּרְכָּן לֵעָנוֹת, בָּהֶן דִּבֵּר הַכָּתוּב.
(Exodus 22:21) "Every widow and orphan you shall not afflict": This tells me only of widow and orphan. Whence do I derive (the same for) all men? It is, therefore, written "lo ta'anun", (the additional "nun" implying an extension of plurality). These are the words of R. Yishmael. R. Akiva says: Widow and orphan are more vulnerable to affliction. Scripture speaks of the common instance.
(שמות כב,כב) ["אִם עַנֵּה תְעַנֶּה אֹתוֹ, כִּי אִם צָעֹק יִצְעַק אֵלַי, שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ."] "אִם עַנֵּה תְעַנֶּה אֹתוֹ", אֶחָד עִנּוּי מְרֻבֶּה וְאֶחָד עִנּוּי מוּעָט.
(Exodus 22:22) "If afflict you afflict him": whether greater or lesser affliction.
דָּבָר אַחֵר: "אִם עַנֵּה תְעַנֶּה אֹתוֹ", מַגִּיד שֶׁאֵינוֹ חַיָּב עַד שֶׁיְּעַנֶּה וְיִשְׁנֶה.
Variantly: Rebbi says: "If afflict you afflict": There is no liability unless the affliction is repeated.
כְּבַר הָיָה רַבִּי יִשְׁמָעֵאל וְרַבִּי שִׁמְעוֹן יוֹצְאִין לֵהָרֵג. אָמַר לוֹ רַבִּי שִׁמְעוֹן לְרַבִּי יִשְׁמָעֵאל: רַבִּי! לִבִּי יוֹצֵא, שֶׁאֵינִי יוֹדֵעַ עַל מָה אֲנִי נֶהֱרָג. אָמַר לוֹ רַבִּי יִשְׁמָעֵאל: מִיָּמֶיךָ לֹא בָא אָדָם אֶצְלָךְ, לָדִין אוֹ לִשְׁאֵלָה, וְשִׁהִתּוֹ עַד שֶׁתְּהֵי גּוֹמֵא כּוֹסָךְ, עַד שֶׁתְּהֵי נוֹעֵל סַנְדָּלָךְ, אוֹ עַד שֶׁתְּהֵי עוֹטֵף טַלֵּיתָךְ? וְאָמְרָה הַתּוֹרָה "אִם עַנֵּה תְעַנֶּה אֹתוֹ", אֶחָד עִנּוּי מְרֻבֶּה וְאֶחָד עִנּוּי מוּעָט?
R. Yishmael and R. Shimon were going out to be executed when R. Shimon said to R. Yishmael: Rebbi, my heart is faint, for I do not know why I am going to be killed. R. Yishmael: Did anyone ever come to you for judgment or ruling and you kept him waiting until you had finished your cup or taken your sandal or donned your garment? Scripture states" If afflict you afflict" — whether greater or lesser affliction.
וּבַדָּבָר הַזֶּה אָמַר לוֹ: נִחַמְתָּנִי רַבִּי!
R. Shimon: "You have consoled me, Rebbi.
וּכְשֶׁנֶּהֶרְגּוּ רַבִּי שִׁמְעוֹן וְרַבִּי יִשְׁמָעֵאל, אָמַר רַבִּי עֲקִיבָה לְתַלְמִידָיו: הַתְקִינוּ עַצְמְכֶם לַפֻּרְעָנוּת! שֶׁאִלּוּ טוֹבָה לָבֹא בְּדוֹרֵנוּ מִתְּחִלָּה, לֹא הָיוּ מְקַבְּלִין אוֹתָהּ אֶלָּא רַבִּי שִׁמְעוֹן וְרַבִּי יִשְׁמָעֵאל. וְעַכְשָׁו, גָּלוּי הָיָה לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, שֶׁפֻּרְעָנוּת גְּדוֹלָה עֲתִידָה לָבֹא בְּדוֹרֵנוּ, וְנִסְתַּלְּקוּ אֵלּוּ מִבֵּינוֹתֵינוּ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: (ישעיה נז,א) "הַצַּדִּיק אָבָד, וְאֵין אִישׁ שָׂם עַל לֵב, וְאַנְשֵׁי חֶסֶד נֶאֱסָפִים בְּאֵין מֵבִין". (ישעיה נז,ב) "יָבוֹא שָׁלוֹם, יָנוּחוּ עַל מִשְׁכְּבוֹתָם, הֹלֵךְ נְכֹחוֹ." וּלְבַסּוֹף: (ישעיה נז,ג) "וְאַתֶּם קִרְבוּ הֵנָּה, בְּנֵי עֹנְנָה".
And when R. Shimon and R. Yishmael were executed, R. Akiva said to his disciples: Prepare yourselves for calamity. For if good were destined to come in our generation, only R. Shimon and R. Yishmael would receive it. But it is revealed and known before Him who spoke and brought the world into being that great calamity is destined to come in our generation wherefore these were taken from among us (so as not to witness it.) As it is written (Isaiah 57:1) "the tzaddik perishes and no one takes it to heart. And men of lovingkindness are taken off and none understand (why). It is before the evil (that is destined to befall them) that the tzaddik was taken off. (2) Peace will come (to him). They will rest on their couches — those who walk in uprightness." And, in the end, (3) "As for you, come closer, you sons of a sorceress, (to hear of your impending doom), seed of an adulterer and a harlot, etc."
"כִּי אִם צָעֹק יִצְעַק אֵלַי, שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ." כָּל זְמַן שֶׁהוּא צוֹעֵק, אֲנִי שׁוֹמֵעַ, אִם אֵינוֹ צוֹעֵק, אֵינִי שׁוֹמֵעַ? תִּלְמֹד לוֹמַר: "שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ", מִכָּל מָקוֹם. "שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ", אֶלָּא מְמַהֵר אֲנִי לִפָּרַע עַל יְדֵי שֶׁצּוֹעֵק, יוֹתֵר מִמִּי שֶׁאֵינוֹ צוֹעֵק.
"For if cry out, shall he cry out to Me, hear will I hear his outcry." If he cries out, I hear, and if he does not cry out I do not hear? What is the intent of hear will I hear? I am quicker to exact punishment for one who cries out than for one who does not.
וַהֲרֵי הַדְּבָרִים קוֹל וָחֹמֶר: אִם כְּשֶׁהַיָּחִיד צוֹעֵק, הַמָּקוֹם שׁוֹמֵעַ, רַבִּים, כְּשֶׁהֵן צוֹעֲקִין, קוֹל וָחֹמֶר!
Now does this not follow a fortiori, viz.: If when an individual cries out against an individual, "hear will I hear his outcry," how much more so when many cry out!
וַהֲרֵי הַדְּבָרִים קוֹל וָחֹמֶר: מָה, אִם הַיָּחִיד צוֹעֵק עַל הָרַבִּים, הַמָּקוֹם שׁוֹמֵעַ, רַבִּים כְּשֶׁהֵן צוֹעֲקִין עַל הַיָּחִיד, קוֹל וָחֹמֶר!
וַהֲרֵי הַדְּבָרִים קוֹל וָחֹמֶר: מָה, אִם מִדַּת הַפֻּרְעָנוּת מְעוּטָה, אִם כְּשֶׁיִּהְיוּ צוֹעֲקִין עַל הָרַבִּין, הַמָּקוֹם שׁוֹמֵעַ צַעֲקָתָן, קוֹל וָחֹמֶר מִדַּת הַטּוֹבָה הַמְרֻבָּה, כְּשֶׁיִּהְיוּ רַבִּין מִתְפַּלְּלִין עַל הַיָּחִיד!
Now if within the framework of the lesser measure (of the Holy One Blessed be He, that of punishment), if an individual cries out against the many, this ("hear will I hear") is the result, then within the framework of His greater measure, (that of mercy), if the many pray (i.e., cry out for) the individual, how much more so (will He be quick to hear!)
(שמות כב,כג) ["וְחָרָה אַפִּי, וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב, וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים."] "וְחָרָה אַפִּי". רַבִּי יִשְׁמָעֵאל אוֹמֵר: נֶאֱמַר כָּן חֲרוֹן אַף, וְנֶאֱמַר לְהַלָּן חֲרוֹן אַף; מַה חֲרוֹן אַף אָמוּר לְהַלָּן, עֲצִירַת גְּשָׁמִין וְגָלוּת, שֶׁנֶּאֱמַר: (דברים יא,יז) "וְחָרָה אַף יי בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם, וְלֹא יִהְיֶה מָטָר, וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ, וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יי נֹתֵן לָכֶם." אַף חֲרוֹן אַף שֶׁנֶּאֱמַר כָּן עֲצִירַת גְּשָׁמִין וְגָלוּת. מַה כָּן בַּחֶרֶב, אַף לְהַלָּן בַּחֶרֶב.
"and my wrath shall burn": R. Yishmael says: Burning of wrath is mentioned here, and elsewhere (Devarim 11:17) "And the wrath of the L–rd shall burn in you." Just as there, withholding of rain and exile are indicated, here, too, these (are understood). And just as here "by the sword," so, there by the sword.
"וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים." מִמַּשְׁמָע שֶׁנֶּאֱמַר: "וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב", לָמַדְנוּ שֶׁנְּשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתוֹמִים. וּמַה תִּלְמֹד לוֹמַר: "וְהָיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתֹמִים"? אֶלָּא אַלְמָנוֹת לֹא אַלְמָנוֹת, כָּעִנְיָן שֶׁנֶּאֱמַר: (שמואל ב כ,ג) "וַתִּהְיֶינָה צְרֻרוֹת עַד יוֹם מֻתָן, אַלְמְנוּת חַיּוּת." "וּבְנֵיכֶם יְתוֹמִים", יְתוֹמִים לֹא יְתוֹמִין, שֶׁאֵין בֵּית דִּין מַנִּיחִין לָהֶן לִמְכֹּר מִנִּכְסֵי אֲבִיהֶן, בְּחֶזְקַת שֶׁהֵן קַיָּמִין. וַהֲרֵי הַדְּבָרִים קוֹל וָחֹמֶר: וּמָה, אִם כְּשֶׁלֹּא תְעַנּוּן אֶת הַדִּין, לֹא יִהְיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתוֹמִים, קוֹל וָחֹמֶר לִכְשֶׁתַּעֲשׂוּן אֶת הַדִּין, כג. וְכֵן הוּא אוֹמֵר: (זכריה ז,ט) "מִשְׁפַּט אֱמֶת שְׁפֹטוּ, וְחֶסֶד וְרַחֲמִים עֲשׂוּ אִישׁ אֶת אָחִיו!" (זכריה ח,טז) "אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם!" כד. (ישעיה נו,א) "כֹּה אָמַר יי: שִׁמְרוּ מִשְׁפָּט וַעֲשׂוּ צְדָקָה! כִּי קְרוֹבָה יְשׁוּעָתִי לָבוֹא וְצִדְקָתִי לְהִגָּלוֹת." עַל אַחַת כַּמָּה וְכַמָּה, שֶׁלֹּא יִהְיוּ נְשֵׁיכֶם אַלְמָנוֹת וּבְנֵיכֶם יְתוֹמִים! כה. וְכֵן הוּא אוֹמֵר: (דברים ו,ב) "לְמַעַן תִּירָא אֶת יי אֱלֹהֶיךָ, לִשְׁמֹר אֶת כָּל חֻקֹּתָיו וּמִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוֶּךָ, אַתָּה וּבִנְךָ וּבֶן בִּנְךָ, כֹּל יְמֵי חַיֶּיךָ, וּלְמַעַן יַאֲרִכֻן יָמֶיךָ." וְאוֹמֵר: (דברים יא,יט) "וְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ." (דברים יא,כא) "לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם, עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יי לַאֲבֹתֵיכֶם לָתֵת לָהֶם, כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ." וְאוֹמֵר: (ישעיה סה,כב-כג) "כִּי כִימֵי הָעֵץ יְמֵי עַמִּי, וּמַעֲשֵׂה יְדֵיהֶם יְבַלּוּ בְחִירָי. לֹא יִיגְעוּ לָרִיק, וְלֹא יֵלְדוּ לַבֶּהָלָה, כִּי זֶרַע בְּרוּכֵי יי הֵמָּה, וְצֶאֱצָאֵיהֶם אִתָּם." וְאוֹמֵר: (ישעיה מח,יט) "וַיְהִי כַחוֹל זַרְעֶךָ, וְצֶאֱצָאֵי מֵעֶיךָ כִּמְעֹתָיו". וְאוֹמֵר: (דברים ה,כו) "מִי יִתֵּן וְהָיָה לְבָבָם זֶה לָהֶם, לְיִרְאָה אֹתִי וְלִשְׁמֹר אֶת כָּל מִצְוֹתַי כָּל הַיָּמִים, לְמַעַן יִיטַב לָהֶם וְלִבְנֵיהֶם לְעֹלָם." וְאוֹמֵר: (ישעיה סו,כב) "כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה אֲשֶׁר אֲנִי עֹשֶׂה עֹמְדִים לְפָנַי, נְאֻם יי, כֵּן יַעֲמֹד זַרְעֲכֶם וְשִׁמְכֶם." וְאוֹמֵר: (ישעיה נט,כ) "וּבָא לְצִיּוֹן גּוֹאֵל, וּלְשָׁבֵי פֶשַׁע בְּיַעֲקֹב, נְאֻם יי." וְאוֹמֵר: (ישעיה נט,כא) "וַאֲנִי זֹאת בְּרִיתִי אוֹתָם, אָמַר יי, רוּחִי אֲשֶׁר עָלֶיךָ, וּדְבָרַי אֲשֶׁר שַׂמְתִּי בְּפִיךָ, לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ, וּמִפִּי זֶרַע זַרְעֲךָ, אָמַר יי, מֵעַתָּה וְעַד עוֹלָם." עַל אַחַת כַּמָּה וְכַמָּה שֶׁתַּאֲרִיכוּן יָמִים בָּעוֹלָם, וְתִרְאוּ לָכֶם בָּנִים וּבְנֵי בָנִים. חַסְלַת מַסֶּכֶת נְזִיקִין
"and your wives will be widows, and your children, orphans": From "and I shall kill you by the sword," do I not know that your wives will be widows, and your children, orphans? Why need this be written? (They will be widows) as in (II Samuel 20:3) "And they were bound up in living widowhood (never to remarry) until the day they died." Now does this not follow a fortiori, viz.: If when you do not do what is just, your wives will be widows, then, if you do what is just, how much more so will you not be widows, etc.! As it is written (Zechariah 7:9) "Judge a true judgment," (Ibid. 8:16) "Truth and a judgment of peace shall you judge in your gates," (Isaiah 56:1) "Thus said the L–rd: Guard justice and do righteousness, for My salvation is sure to come" — how much more so (if you do this,) your wives will not be widows, and your children, orphans! And thus is it written (Devarim 6:2) "So that you fear the L–rd your G–d, etc.", and (Ibid. 11:19) "And you shall teach them to your sons," followed by (21) "so that your days be prolonged," and (Isaiah 65:22) "For as the days of the tree (of life) will be the days of My people", (Ibid. 23) "they will not labor in vain; they will not give birth for panic (i.e., to have their children die in their lifetime). For they (their children) will be seed blessed of the L–rd, and their children (will always be) with them", and (Ibid. 48:19) "and your seed will be as the sand, and your offspring as its (the sea's) offspring (in its abundance)", (Ibid. 66:22) "for just as the new heavens and the new earth which I will create (in those days) will endure before Me … so will endure (eternally) your children and your name (Israel)", and (Ibid. 59:20) "And the redeemer (the Messiah) will come to Zion, and to those who repent of sin in Yaakov", and (Ibid. 21) "And now, this is My covenant with them, says the L–rd: My spirit which is upon you, etc." How much more so will your days be prolonged in this world and you will see children and children of children, and you will merit life in the world to come!