Pisqa’ 306. 1. “Lend an ear, Heavens, and let me speak!” (Dt.32:1). R. Meir says: When Israel had been worthy, they would testify against themselves— for it is said: “Then Joshua said to the people: You are witnesses against yourselves that you have chosen HASHEM for yourselves. . ., And they replied: we are indeed witnesses!” (Josh.24:22) But now, after corrupting themselves [by serving foreign cults, they deny their sin]. As it is said: “Ephraim has encircled Me with fraud, and the House of Israel with deception” (Hos.12:1). Then the tribes of Judah and Benjamin testified, as it is said: “And now—you dwellers in Jerusalem, you men of Judah ! Come and judge between Me and My vineyard! What more could I have done for My vineyard?” (Is.5:3-4) So the tribes of Judah and Benjamin corrupted themselves, as it is said: “Judah is a traitor . . . having desecrated what is consecrated to HASHEM!” (Mal.2:11) Then He summoned the prophets to testify against them, as it is said: “Then HASHEM testified against Israel and Judah, through all His prophets” (2Ki.17:13). But then they corrupted themselves by means of the prophets, as it is said: “So they taunted the messengers of God” (2Chron.36:16). He then summoned the Heavens to testify against them, as it is said: “Today have I called the Heaven and the Earth to testify against you” (Dt.4:26). But then they corrupted themselves before the Heavens, as it is said: “Can’t you see what they are doing in the cities of Judah?” (Jer.7:17), and, moreover: “That the children gather wood, and the fathers light the fires, while the women knead dough to bake cookies for the Queen of Heaven!” (Jer.7:18) He then summoned the Earth to testify against them, as it is said: “Listen, Earth! Behold I am bringing evil upon this people!” (Jer.6:19) Then, they corrupted themselves upon the Earth, as it is said: “Even their altars will be piled up in the furrows of My fields” (Hos.12:12). He then summoned the roads to testify against them, as it is said: “Thus spoke HASHEM! Stand at the roads . . . and inquire: Which is the best way to the path of eternity? Now travel it and find rest for your souls. But they replied: We will not!” (Jer.6:16). Again, they corrupted themselves upon the roads, as it is said: “At every road-stop you built your high shrine” (Ezek.16:25). He then summoned the gentile nations to testify against them, as it is said: “Therefore, listen you nations, and may your councils understand what they are facing” (Jer.6:18). Yet again, they corrupted themselves by means of the gentiles, for it is said: “And they inter-mingled with gentiles, and learned their behavior” (Ps.106:35) He then summoned the mountains to testify against them, as it is said: “Hear, O mountains, the complaint of HASHEM!” (Hos.4:13). But then they corrupted themselves on the mountains, For it is said: “On the tops of the mountains they slaughtered sacrifices” (Hos.4:13) He then summoned the herds to testify against them, as it is said: “Even the ox recognizes his owner!” (Is.1:3) But they corrupted themselves with the herds, As it is said: “For they traded their honor for the image of an ox eating grass!” (Ps.106:20) He then summoned the birds to testify against them, for it is said: “Even the stork in the sky knows her seasons, . . . but My people does not know the statutes of HASHEM” (Jer.8:7). But they corrupted themselves by means of the herds, wild animals, and birds, As it is said: “So I entered and looked and beheld, the image of every abominable creeping thing.” (Ezek.8:10) He then summoned the fish to testify against them, for it is said: “Or speak to the Earth, for it will instruct you, and the fish of the sea will inform you” (Job12:8). But they corrupted themselves with the fish of the sea, as it is said: “And You made humans like the fish of the sea” (Hab.1:14). He then summoned the ant to testify against them, for it is said: “Consider the ant, Lazy Bones! Observe her ways and gain wisdom. . . She prepares her bread in summer, and stores up her food at the harvest.” (Prov.6:6-8) R. Shimon b. Elazar says: This fellow was shamed by having to learn from an ant! Now, had he only acted upon what he had learned, he might still have been shamed. But despite observing her ways, he didn’t learn a thing.” (Prov.6:6-8)
2. In time to come, the Community of Israel will say before the Blessed Holy One: Master of the World! Look! My witnesses yet survive [to bear witness against me]! as it is said: “I summon the Heavens and Earth today to testify against them“(Dt.30:19). He tells her: Now I will make them disappear, as it is said: “Now, see! For I am creating a new Heaven and a new Earth!” (Is.65:17) She says before Him: Master of the World! Look! I see places where I corrupted myself and was shamed, as it is stated: “See your behavior in the valley” (Jer.2:23). He said to her: Look! I will make them disappear, as it is stated: “Every valley will be elevated” (Is.40:4). She says before Him: Master of the World! Look! My name survives! He replies: Look! I will make it disappear, as it is stated: “And He shall call you by a new name” (Is.62:2). She says before Him: Master of the World! Look! My name is mentioned directly with the names of Baal. He replies: Look! I will make them disappear, as it is stated: “For I will remove the names of Baal from her mouth” (Hos.2:19). She says before Him: Master of the World! Even so, the members of my household will mention it! He replies: “And their names will never again be mentioned” (Hos.2:19).3. Again, on a future day, she is destined to say before Him: Master of the World! You have already written: “Saying: if a man sends off his wife, and she went from him, and took up with another man—shall he ever again return to her?” (Jer.3:1). He will reply: Didn’t I specifically mention “a man?” And isn’t it already stated: “For I am God, and not a man!” (Hos.11:9) Another word: Now, are you like divorced wives to Me, House of Israel? But isn’t it already stated: “Thus says HASHEM: Where is your mother’s writ of separation stating that I sent her away? And, which of my creditors claims that I sold you off?” (Is.50:1)
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). There is an analogy— A king placed his son under the care of a tutor to accompany and guide him. Said the son: Father must believe that there is some purpose in placing me under the tutor’s care. Well, then, I will watch him, till he eats, drinks, and falls asleep. Then I will go out and do what I want! Said his father to him: I only gave you into the care if a tutor who might never lose track of you. This is what Moses said to Israel: Perhaps you are planning to run off from beneath the wings of the Presence, or to remove yourself from off the Land? Moreover, the Heavens will keep the record, for it is stated: “The Heavens will disclose his perversity” (Job2:27). Now, how do we know that the Heavens are also aware? As it is stated: “And the Land shall confirm it” (Job2:27). The Community of Israel is destined to stand in judgment before the All-Present, saying before Him: Master of the World! I don’t know who was corrupted by whom, or whose affections first changed. Did Israel corrupt herself before the All-Present, or did the All-Present change His affections for Israel? In light of what He says: “The Heavens proclaim His righteousness” (Ps.50:6)— I would assume that Israel corrupted itself before the All-Present. For, indeed, He says: “For I, HASHEM, do not change” (Mal.3:6).
4. Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). R. Judah says: There is an analogy— A king had two administrators in the city. He gave them access to his wealth, placing his son in their care. Then he said to them: As long as my son does my will, smother him in delights, pamper him with dainties, and give him plenty to eat and drink. But when my son does not do my will, let him not enjoy a thing of mine! So, too, when Israel does the will of the All-Present, what is said about them? “HASHEM will open for you His rich treasury, the Heavens” (Dt.28:12). But when Israel does not do the will of the All-Present, what is said about them? “Then His anger will burn against you, and He will stop up the Heavens, and there will be no rain, and the soil will not surrender its yield” (Dt.11:17).
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). R. Nehemiah says: There is an analogy— A king had a son who fell into bad company. The king began to complain about him to his brothers; he began to complain about him to his allies; he began to complain about him to his neighbors; he began to complain about him to his relatives. In fact, this father did not cease from his continuous complaints until, finally, he said: By Heaven and Earth! To whom can I complain about you, if not to them! That’s why it is stated: “Lend an ear, Heavens, and let me speak!” (Dt.32:1).
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). R. Judah says: These Heavens [would not be] roomy enough for the Righteous, but for the fact that the world expands to accommodate their presence within it! For when Israel does the will of the All-Present, what is said about them? “HASHEM will open for you His rich treasury, the Heavens” (Dt.28:12)— and the term, opening, actually implies expansion, as it is said [of Jacob’s wife, Leah]: “And He opened her womb” (Gn.29:31) – [expanding her capacity to give birth]. Nor would these [Heavens be] roomy enough for the Wicked. but for the fact that the world constricts them [and weighs upon them]! Now, when [Israel] does not do the will of the All-Present, what is said about them? “Then His anger will burn against you, and He will stop up the Heavens” (Dt.11:17). Now, the term, stopping up, actually implies constriction, as it is said [of Abimelech, the King of Gerar]: “Since HASHEM had utterly stopped up every womb in the household” (Gn.20:18)— [constricting their capacity to be fruitful].
5. Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). Said the Blessed Holy One to Moses: Say to Israel— contemplate the Heavens which I created for your use! Have they changed their nature? Or has the disc of the sun said: I shall not rise in the East this morning to illumine the entire world? In accordance with what is said: “And the sun will shine forth, and the sun will come to rest” (Ecc.1:5) And not only this: But [the sun] actually rejoices in executing My will, as it is said: “He is like a bridegroom proceeding from his marital canopy” (Ps.19:6)
“Let the Earth hear the utterances of my mouth” (Dt.32:1)— contemplate the Earth which I created for your use! Has it changed its nature? Have you sown it while it failed to sprout? Or have you sown wheat and raised barley? Or has your cow said: I’m not threshing or plowing today! Or has your ass said: Neither load-bearing nor long journeys for me today! And, similarly, concerning the Sea, He says: “Will you not be struck dumb before Me—says HASHEM! Will you not shudder? I, who placed the shore at the border of the sea!” (Jer.5:22) Now, since the moment I decreed it, has the Sea changed its nature, saying: I will arise and flood the world? Rather, all is in accord with what has been said: “When I made the breakers My limit for it and set up its barriers and inlets” (Job38:10). 1Cf. Sifre Nu. 43 and Pisqa’ 42.5. And, moreover: “I said: Up to here you may come, but no farther! Here your surging waves will stop!” (Job38:11) And, moreover, the Sea is in turmoil, confused about what it should do! For, on this issue, it is said: “Though it furiously tosses its waves, it cannot prevail” (Jer.5:22). Now, isn’t this merely logical? Just as these creations, which were fashioned with no thought of reward or punishment, haven’t changed their natures— for if they prove worthy, they receive no reward, yet if they miss their mark, they receive no retribution, and they do not fret for their sons or daughters— all the more so do we assume that, you [human beings]— who, if proven worthy, do receive a reward, and who, if you miss the mark, do receive retribution, and do fret for your sons and daughters— all the more so do we assume that you shall not change your natures!
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). R. Banaya used to teach: When a person is found guilty in a capital case, those witnessing against him must be the first to lay a hand on him, As it is stated: “The hand of the witnesses shall be the first upon him to kill him” (Dt.17:7). And afterwards, others may pitch in, As it is stated: “And the hand of all the people shall follow afterwards” (Dt.17:7). Therefore, when Israel does not do the will of the All-Present, what is said of them? “Then the rage of HASHEM will burn against you, and He will close up the Heavens” (Dt.11:17). And afterwards, retributions may pitch in, As it is said: “And you will quickly perish from off the good Land which HASHEM is giving you” (Dt.11:17). However, when Israel does the will of the All-Present, what is said of them? “And it shall be, on that day—says HASHEM; I shall answer! I shall answer the Heavens, and they shall answer the Earth . . . And I will sow her in the Land as My Own” (Hos.2:23-25).
6. Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). R. Judah b. Hanania used to teach: At the moment that Moses said: “Lend an ear, Heavens, and let me speak,” The Heavens and the heights of the Heavens were utterly still. And at the moment that Moses said: “Let the Earth hear the utterances of my mouth,” The Earth and everything on it were utterly still. Now if you are astonished by this matter, go and see what is said regarding Joshua: “And he said before the eyes of Israel—You, Sun! Be still over Gibeon! And you, Moon! In the valley of Ayalon! So the sun and the moon stood in silence. . . And there was not another day like this one before or after, that HASHEM obeyed a human voice!” (Josh.10:12-14). From this we learn that the Righteous govern the entire world!
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1). Since Moses was closer to the Heavens, he said: “Lend an ear, Heavens.” Since he was farther from the Earth, he said: “Let the Earth hear2Heb: tishm`a; “hear.” the utterances of my mouth” (Dt.32:1). When Isaiah came, he added to this: “Listen, Heavens!” (Is.1:2)— since he was farther from the Heavens, and “Lend an ear, Earth” (Is.1:2)— since he was closer to the Earth.
Another word: Since there are numerous Heavens, Moses began his discourse by addressing them in the plural. And since the Earth is one in number, he began his discourse by addressing it in the singular: “Let the Earth hear the utterances of my mouth” (Dt.32:1). When Isaiah came, he added to this: “Listen, Heavens” (Is.1:2), and “lend an ear, Earth” (Is.1:2), in order to address a multiplicity in the plural, and a limited entity in the singular. But sages say: This isn’t so! Rather, when witnesses come to testify, if their testimonies are consistent with each other, they are confirmed. But if not, their testimonies are not confirmed. Thus, had Moses said: “Lend an ear, Heavens” (Dt.32:1), and nothing more, the Heavens would have thought: We infer only the need to listen attentively. But had Moses said: “Let the Earth hear the utterances of my mouth” (Dt.32:1), and nothing more, The Earth would have thought: I infer only the need to hear [Moses’ voice]. When Isaiah came, he added to this: “Listen, Heavens, and lend an ear, Earth” (Is.1:2)— in order to supplement the Heavens’ attentive listening3Heb: ha’azanah. with hearing4Heb: shemi`ah. [Moses’ voice], and the Earth’s attentive listening with the Heavens’ hearing [Moses’voice], [such that each witness listens attentively to clearly-heard testimony.]
7. Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1)— because the Torah was given from the Heavens, As it is said: “You have seen that I have spoken to you from the Heavens” (Ex.20:18). “Let the Earth obey5Note the shift, from Pisqa’ 306.6 to 306.7, in the connotation of the verb, shm`a, from simple “hearing” to “obedience.” the utterances of my mouth” (Dt.32:1)— For Israel stood upon the Earth, saying: “All that HASHEM has spoken we shall obediently perform 6Heb: na`aseh wenishm`a. (Ex.24:7).
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1)— for Israel hadn’t yet performed [all] the commandments given them from the Heavens . So which are the commandments given them from the Heavens [that hadn’t yet been performed]? Calculation of leap years and determination of the New Moons, For it is stated [of the heavenly bodies]: “They shall be the signs for the Festivals, for the days and the years” (Gn.1:14). “Let the Earth obey the utterances of my mouth” (Dt.32:1)— Neither had Israel performed [all] the commandments given them upon the Earth. So which are the commandments given them upon the Earth? [Those governing possession of the Land’s produce, such as:] Gleanings, the Forgotten-sheaf, the Corner-offering, the Threshing-floor-offering and the Tithe, Sabbatical years, and Jubilee years.7These commandments require Israel to dwell in the Land, a condition that could not be fulfilled until after Israel’s conquest of the Land.
Another word: “Lend an ear, Heavens, and let me speak!” (Dt.32:1)— for Israel hadn’t yet performed all the commandments given them from the Heavens. “Let the Earth obey the utterances of my mouth” (Dt.32:1)— neither had Israel performed all the commandments given them upon the Earth. Then Moses summoned the testimony of two witnesses who would exist for an eternity of eternities, As it is said: “Today, I summon to testify against you the Heavens and the Earth” (Dt.30:19). Then the Blessed Holy One summoned the Song [of Moses] to testify against them, as it is said: “Now write down for yourselves this Song” (Dt.31:19). And we still don’t know which testimony is confirmed— That of the Blessed Holy One or that of Moses! But since He says: “Then this Song shall answer before them, as a witness” (Dt.31:21)— it is apparent that the testimony of the Blessed Holy One confirmed the testimony of Moses, but that the testimony of Moses did not confirm that of the Blessed Holy One. Now, why did Moses summon against Israel the testimony of two witnesses who would exist for an eternity of eternities? He thought: I am flesh and blood, who tomorrow will die. What will happen if Israel will come to say: We did not accept the Torah! Who, then, could challenge them? Therefore, he summoned against them the testimony of two witnesses who would exist for an eternity of eternities. But the Blessed Holy One summoned against them [only] the Song, saying: The Song will testify against them from beneath [the Heavens], while I shall do so from above [the Earth]. Now, how do I know that the All-Present is called a witness? For it is stated: “And I will oppose you in the name of Justice, and I will be a skilled witness” (Mal.3:5). And it says: “But I am a knowing witness—says HASHEM” (Jer.29:23). And finally: “May HASHEM the God bear witness against you from His holy Sanctuary” (Mic.1:2).
8. “May my teaching drip like rain” (Dt.32:2)— my teaching actually refers to words of Torah, as it is said: “Yes, a good teaching have I given you. It is My Torah, do not abandon it!” (Prov.4:2). And it says: “Accept my chastisement before silver” (Prov.8:10). chastisement, actually refers to words of Torah. As it is said: “Obey, my son, your father’s chastisement, And do not abandon your mother’s Torah” (Prov.1:8). And He says: “Embrace chastisement and become wise, but do not let it go” (Prov.8:33). And it says: “Be strengthened by chastisement, do not dismiss it!”(Prov.4:13) And, moreover: “Take words with you, and return to HASHEM” (Hos. 14:3). Now, words refers to words of Torah, As it is said: “These words did HASHEM speak to your entire community.” (Dt.5:19)
9. “Let my teaching drip like rain” (Dt.32:2)— just as rain [brings] life to the world, so, too, words of Torah [bring] life to the world. Or: just as with rain, part of the world rejoices in it, while part of the world suffers from it, so, too, one whose cistern is full of wine— or one whose threshing floor is full before him— [may find the rain inconvenient]. Is it possible to say that this applies to words of Torah as well ? The Teaching states: “Let my discourse flow like dew” (Dt.32:2)— just as with dew, all of the world rejoices in it, so, too, with words of Torah, all the world rejoices in them.
10. “Like the rain droplets upon the fine grass” (Dt.32:2). Just as your raindrops descend upon the fine grass, causing it to sprout and grow, so, too, words of Torah cause you to sprout and grow. And so does He say [regarding Torah]: “Revere Her, and She will elevate you” (Prov.4:8).
“Like the cloud-bursts upon the herbs” (Dt.32:2). Just as your cloud-bursts descend upon the herbs, reviving and nurturing them, so, too, words of Torah revive and nurture you. For it is stated: “They are a graceful complement to your head” (Prov.1:9), And it continues: “She places a gracious complement on your head” (Prov.4:9).
11. Another word: “May my teaching drip like rain” (Dt.32:2). R. Nehemiah used to teach: Always enter words of Torah [into the memory] under general rubrics8Heb: kelalim; “general principles, rules.” Cf. Pisqa’ 306.15.. Is it possible to say that just as you enter them under general rubrics, you should disburse them [to your disciples] under general rubrics? The Teaching states: “May my teaching drip like rain” (Dt.32:2). Now, dripping is actually a term of commerce.9Heb: leshon kena`ani. In most contexts, kena`ani refers to the population of Canaan. But in certain settings, it can refer to a trader or merchant (e.g., Zech.14:21, Prov. 31:26). On the strength of these cases, Rabbinic Hebrew seems to have coined the term leshon kena`ani as a reference to “commercial jargon.” For example, You don’t say to your companion: “Exchange for me (prot li) this sel`a;” rather you say: “Drip me (`arof li) this sel`a!” Similarly, you should enter words of Torah [into the memory] under general rubrics, but disburse and them like little drips of dew, rather than in large drops of rain.
12. “Like the rain droplets upon grass” (Dt.32:2). Just as your rain droplets descend upon the fine grass, soaking them, so they don’t spawn worms, you, too, should be soaked in words of Torah, so that you don’t forget them! And this is what R. Jacob b. Hanilai once said to Rabbi: Come, let us soak up legal traditions, lest we get rusty!
“Like the cloud-bursts upon the herbs” (Dt.32:2). Just as your cloud-bursts descend upon the herbs, cleaning them off and perfuming them, you, too, should be perfumed by words of Torah— with two, three, or four repetitions!
Another word: “May my teaching drip like rain” (Dt.32:2). R. Eliezer b. R. Yose the Galilean says: Drip, (ya`arof) actually refers to killing, as it is said [of the broken-necked calf]: “There they shall break the neck (`arfu) of the calf in the riverbed”10Cf. Pisqa’ 306.14. For details of the rite, see Pisqa’ 207-208.(Dt.21:4). For what transgression does the calf achieve absolution? For the spilling of innocent blood. So, too, words of Torah achieve absolution for all transgressions.
“Like the cloud-bursts (se`irim) 11The root, s- `- r, conveys a variety of meanings depending upon vowelization. Among these are “goat,’ “hair,” and “cloud-burst.”Cf. 306.14 below and BDB, s.v., 9. 972-973.upon the herbs” (Dt.32:2). For what transgression do goats (se`irim) achieve absolution (mikhaprim)? for sins requiring [communal] Purification-offerings (khata’ot).12E.g., the goat offered in the supplementary sacrificial service on New Moons and Festivals (Nu.28:15). Similarly, words of Torah achieve absolution for sins requiring Purification-offerings. “Like the rain droplets upon the fine grass” (Dt.32:2)— just as rain droplets originate in perfect purity, yet cover over (mikhaprim) the impure, similarly, words of Torah achieve absolution (mikhaprim)13The root, k-p-r means to “cover”, thus by extension, to “absolve.” for all iniquities and transgressions.
13. Another word: “May my teaching drip like rain” (Dt.32:2). Sages say: Moses said to Israel— Perhaps you can’t appreciate how much I suffered for the Torah, how much labor I invested in it, Or how I wore myself out over it. This is in line with what is stated: “And he was there with HASHEM for forty days and forty nights, No bread did he eat, nor water did he drink” (Ex.36:28). And again: “And I stayed on the mountain for forty days and forty nights” (Dt.9:9). I mingled among the heavenly messengers, I mingled among the heavenly creatures, and I mingled among the fire-beings— any one of which might have incinerated the entire world on account of its residents. This is in line with what is stated: “Fire-beings stood above Him” (Is.6:2). I gave over my soul for [the Torah], I gave up my blood for it. Therefore, just as I studied it in suffering so will you study it in suffering! Or [in a similar version]: Just as you study it in suffering, just so will you teach it in suffering! The Teaching states: “Let my discourse flow (tizal) like dew” (Dt.32:2)— that is, let it be priced cheaply (bezol),14The assonance of otherwise unrelated words, tizal (root, n-z-l) and zol (root. z-l-l), is the thread of continuity. as when wheat goes for three or four se’ahs per sel`a.
14. “Like the cloud-bursts upon the herbs” (Dt.32:2)— When a person begins to study Torah it falls upon him like a cloud-burst. Now, cloud-burst (se`irim), can actually refer to the term, “demon (sheid),” as it is stated: “And the goat-demon (sa`ir)15Sa`ir (“the hairy one”) is apparently a goat-demon, although it is unclear whether he is half-goat and half-human, like the familiar Greek satyr. In any case, the midrashic pun is achieved by juxtaposing the two senses of se`ir (“storm´and “demon”) combined with the assonance of sheid.shall call to its mate” (Is.34:14), And further: “There will the goat-demons (se`irim) prance” (Is.13:21).16//Sifra, qedoshim, per.9:8.
Another word: “May my teaching drip like rain” (Dt.32:2). R. Banaya used to teach: If you have performed words of Torah for their own sake, words of Torah will fill you with vitality, for it is stated: “For they are life to those who find them” (Prov.4:22). But if you haven’t performed words of Torah for their own sake, they will kill you, as it is said: “May my teaching drip like rain” (Dt.32:2). Drip (ya`arof) actually refers to “killing,” As it is said: “There they shall behead (`arfu)17The root, `-r-f stands behind both the verbs, “to drip” and to “break the neck.”the calf in the riverbed” (Dt.21:4),18Cf. Pisqa’ 306.12. And it is also said [of the “smooth-speaking woman”]: “For she has dropped many a corpse, and enormous is the count of her victims” (Prov.7:26).
15. Another word: “May my teaching drip like rain” (Dt.32:2). R. Dosethai b. Judah says: If you have gathered together words of Torah [on a single topic] —like they gather water into a [single] cistern— you’ll eventually reap the benefit of your own repetitions,19Heb: mishnotekhah, “repetitions.” Assonant with mishnatekhah, “your review of the Mishnah.” as it is said: “Drink water from your own cistern” (Prov.5:15). But if you gather together words of Torah [on many topics] —like they gather rain-water, into cisterns, pits, and cave-springs— you’ll eventually have enough to provide water for others, as it is said: “Running water from your well” (Prov.5:15), And, finally: “Your fountains will gush in the street” (Prov.5:16).20Cf. 306.11 on the theme of gathering Torah and gathering water.
“Like the cloud-bursts upon the herbs” (Dt.32:2). When a person first goes to learn Torah, he’s unable to function until he reviews two scrolls (sefarim) or [even, only] two chapters (sedarim). Then, eventually, it comes to him in cloud-bursts! This is the point of what is said: “Like the cloud-bursts upon the herbs” (Dt.32:2)
16. “May my teaching drip like rain” (Dt.32:2). Just as your rain descends upon the trees, giving each and every one a unique flavor of its own: to the grapevine, a unique flavor; to the olive tree, a unique flavor, to the fig tree, a unique flavor— just so, words of Torah are all identical in substance, but take the form of Scripture-declamation23Heb: miqr’a, “that which is declaimed.” and the oral-performative tradition,24Heb: mishnah, “that which is repeated.” dialectics,25Heb: Talmud, “that which is learned.” legal traditions,26Heb: halachot, “legal rulings.” and lore.27Heb: aggadot, “narratives.”
“Like the cloud-bursts upon the herbs” (Dt.32:2). Just as your cloud-bursts descend upon the herbs, causing them to sprout— and some are red, and some are green, and some are dark, and some are white, So, too, words of Torah [nurture diverse students]— some of them are wise,28Heb: khachamim, “wise ones.” some are morally fit,29Heb: kesheirim, “those who are qualified.” some are righteous,30Heb: tzadikim, “the righteous ones.” and some are truly pious.31Heb: khasidim, “pious ones.”
Another word: Just as you can’t see your rain until it comes— and in this vein, He says: “In the meantime, the Heavens blackened with clouds” (1Ki.18:45)— so, too, with a disciple of sages, you can’t know what he’s made of until he performs Scriptural hermeneutics,32Heb: midrash, “interpretation, exegesis.” legal traditions, and lore. Or until he accepts responsibility for communal well-being.
Another word: “May my teaching drip like rain” (Dt.32:2)— But not like certain rains, coming from the south, which bring nothing but blast, rot, and a curse. Rather, like other rains, coming from the west, which bring nothing but blessing. R. Simai used to teach: How do I know that just as Moses summoned the Heavens and the Earth to testify against Israel, he also summoned against them the four winds of the Heavens? For it is stated: “May my teaching drip (ya`arof) like rain” (Dt.32;2)— this refers to the west wind, coming from the back (`orfo)33The midrashist continues fascination with the midrashic possibilities of the root, `-r-p. See also above, 306.12, 14. of the world, which brings nothing but blessing. “Let my discourse flow like dew” (Dt.32:2)— this refers to the north wind, which turns the sky clear as gold. “Like the cloud-bursts upon the herbs” (Dt.32:2)— this refers to the east wind, which darkens the sky as if it were full of goat-demons.34For more word-play with the root, s-`-r, see 306.14. See Basser, pp.92-93. “Like the rain droplets upon the fine grass” (Dt.32:2)— this refers to the south wind, which churns up the sky with thick clouds.
Another word: “May my teaching drip like rain” (Dt.32:2). And so would R. Simai teach: These four winds are only mentioned because they correspond to the four winds of the Heavens. The north wind is favorable in sunny weather, but is harsh in the rainy season. The south wind is harsh in sunny weather, but is favorable in the rainy season. The east wind is always harsh, while the west35Heb: ma`aravit may well be in the midrashist’s mind for its assonance with `arof.wind is always favorable.36Mechilta Ishmael, vayehi beshalach, 4. The north wind is favorable for wheat, by the time the kernels have reached a third of their yield; but it is harsh on olives, whose fruit has just formed. The south wind is harsh on olives, at a third of their yield; but it is favorable for wheat whose kernels have just formed.17. R. Simai would also teach this: All creatures that were created from the Heavens, their souls and bodies originate in the Heavens. And all creatures that were created from the Earth, their souls and bodies originate on the Earth. Except for your human being, whose soul originates in the Heavens, but whose body originates on the Earth. Therefore, if a person performs deeds of Torah, doing the will of his Heavenly Father, he is certainly among the creatures from above, for it is said: “I proclaimed: you are gods! All of you are the offspring of the Most High!” (Ps.82:6). If he didn’t perform deeds of Torah, and didn’t do the will of his Heavenly Father, he is certainly among the creatures from below, For it is said: “And, indeed, like the Adam, you shall die” (Ps.82:7). R. Simai would also teach this: There is no scriptural passage that fails to teach about the revival of the dead [as the reunion of body and soul]. It’s just that we don’t have the strength to properly expound it! As it is said: “He calls out to the Heavens above, as well as to the Earth, in judgment of His people” (ladin `ammo; Ps.50:4)37So the masoretic text. By shifting the vowels, however, (lidayen `imo) Sifre’s midrashist enables the text to be read as a solution to the problem of the nature of the esachatological union of soul and body— “The Heavens above”— this [appeal to the Heavens] implies an invitation to the soul. “As well as to the Earth, in judgment of His people”— this [appeal to the Earth] implies an address to the body, “to be judged with him”38Cf. Mechilta Rashbi-Nelson, shirat’a, pp.127-128.(lidayen `imo).39For discussion of the text of this difficult passage, see H: 493, Pisqa’ 306, n. 50. And, on what basis do I know that Scripture here addresses the revival of the dead? For it is said: “Come from the four directions—you wind, and blow upon these dead bodies, so that they may live!” (Ezek.37:9)
18. “Upon the Name of HASHEM do I call” (Dt.32:3). We have found that Moses only mentioned the Name of the Blessed Holy One after twenty one other praises. From whom did he learn? From the angelic attendants. For the angelic attendants only mention the Name [in the heavenly liturgy] after three praises of consecration. As it is said: “Calling each to the other, they declare: Holy, holy, holy is HASHEM of Retinues!” (Is.6:3). Said Moses: It is sufficient that I offer no less than seven times of the epithets, offered by the angelic attendants!— [and seven of three equals twenty one]. Now, isn’t it a matter of simple logic? Just as Moses— a sage of sages, the greatest of the great, and father of the Prophets— only mentioned the Name of the All-Present after twenty one epithets, all the more so should we caution against random mention of the All-Present!40Cf. Sifre Num., pinkhas, 134. R. Shimon b. Yohai says: How do I know that a person should not consecrate an offering with the formula: To HASHEM a Whole-offering; To HASHEM a Grain-offering; To HASHEM a Communion-offering, but rather, should consecrate as follows: A Whole-offering to HASHEM; a Grain-offering to HASHEM; a Communion-offering to HASHEM? The Teaching states: “A sacrificial offering to HASHEM” (Lv.1:2).41= Sifra, wayiqra’, par.2:4. Now, isn’t it a matter of simple logic? Just as these offerings are already consecrated to Heaven, yet the Blessed Holy One has ordered that His Name not be invoked over them until they are consecrated [before the Altar]— all the more so should we caution against random mention of the Name of the Blessed Holy One, in a disgraceful place.42The “disgraceful place” (meqom bizayon) is not likely to refer to the place of prayer, such as a synagogue, but rather to the sub-lunar world as a whole.
19. “Upon the Name of HASHEM do I call” (Dt.32:3). R. Yose says: How do I know of those who rise in prayer in the Gathering House43Heb: beit hakneset; namely, the synagogue. to proclaim: “Bless HASHEM, may He be blessed”— that we respond to them with: “Blessed is HASHEM, the blessed One, forever and beyond!” For it is said: “Upon the name of HASHEM do I call, ascribe greatness to our God!” (Dt.32:3)— [Thus the call to prayer should elicit an enhanced response]. R. Nehorai said to him: By the Heavens!! Isn’t it just the way of the world? The infantry [gathered for prayer] fights the war, but the officers [leading the prayer] get credit for the victory!44Cf. B. Ber.53b. For alternate translations, see Basser: 94 and H:494, Pisqa’ 306, n.57. Now, how do I know that we may only convene [the blessing after the meal] in the presence of at least three diners?45//M. Ber. 7:1. The convening formula of the birkat hamazon, the post-dining prayer of praise and thanksgiving, must be recited if three or more have broken bread together. See also Mechilta Ishmael, paskha’ par. 16. As it is said: “Upon the name of HASHEM do I call, ascribe46The exegesis works because the verb, “ascribe”, is in the plural (hawwu). greatness to our God!” (Dt.32:3)— [the caller is one, the ascribers are two additional diners]. Now, how do I know that we respond with “Amen” after [one who utters] a blessing? For it is said: “ascribe greatness to our God” (Dt.32:3)— [with an affirmative “Amen”].47Cf. Mechilta Ishmael, paskha’, par. 16. Now, how do I know that, [after declaiming the liturgical “Listen, Israel” (Dt.6:4),] one recites thereafter: “Blessed be the Exalted Name! May His kingdom thrive, forever and beyond”?48During the liturgical recitation of he Shema, the phrase is interpolated between Dt.6:4 and 6:5 of the liturgical recitation. The composition of the Shema’s three paragraphs is discussed at M. Ber. 2:2. For it is said: “Upon the name of HASHEM do I call” (Dt.32:3) Now, how do I know of those who declare [during their recitation of the Sanctification]:49Heb; qaddish. A praise-liturgy after Torah study. May His great Name be blessed, that one responds after them with: Forever and an eternity of eternities? As it is said: “ascribe greatness to our God” (Dt.32:3) 20. Now, on what basis do you claim that our Patriarchs descended to Egypt only so that the Blessed Holy One might work wondrous prodigies for them, and in order to sanctify His great Name in the world? For it is said: “And so, in the fullness of days, the king of Egypt died” (Ex.2:23). And it continues: “Then God heard their groaning and He remembered His covenant with Abraham, with Isaac, and with Jacob” (Ex.2:24). And, finally: “Upon the name of HASHEM do I call, ascribe greatness to our God!” (Dt.32:3). Now, on what basis do I know that the All-Present brought retribution, and ten blows, upon Pharaoh and upon Egypt, only in order to sanctify His great Name in the world? Because at the beginning of the matter, He says: “Who is HASHEM that I should obey His voice?” (Ex.5:2) And by the end of it He says: “HASHEM is the righteous one, but I and my people are the wicked ones!” (Ex.9:27)— [the retributions are carefully administered from the outset to elicit Pharaoh’s final confession]. Now, on what basis do I know that the All-Present worked wondrous prodigies at the [Reed] Sea, at the Jordan River, and in the river-beds of Arnon, only in order to sanctify His Name in the world? As it is said: “Now, then they heard . . . that HASHEM had dried up the Jordan for the sake of Israel” (Josh.5:1). And thus did Rahab speak to Joshua’s agents: “For we have heard how HASHEM dried up the Reed sea from before you!” (Josh.2:10). The Teaching states: “Upon the name of HASHEM do I call!” (Dt.32:3). Now, how do I know that Daniel descended into the lions’ lair only so that the Blessed Holy One might work wondrous prodigies for him, and in order to sanctify His great Name in the world? As it is said: “Upon the name of HASHEM do I call!” (Dt.32:3) And, furthermore it says [regarding Nebuchadnezer]: “I hereby declare that, in all my royal realm, people shall tremble in fear of the God of Daniel!” (Dan.6:27). Now, on what basis do you claim that Hananiah, Mishael, and Azariah descended into the fiery furnace only so that the Blessed Holy One might work wondrous prodigies for them, and in order to sanctify His great Name in the world? As it is said: “The portents and prodigies that the Supernal God has worked for me, it pleases me to recount” (Dan.3:32). And, He continues: “How numerous His portents, and His prodigies, how mighty!” (Dan.3:33). Now, how do I know that the angelic attendants above do not mention in their liturgies the Name of the Blessed Holy One until Israel mentions Him in prayer below? For it is said: “Listen, Israel! HASHEM is our God, HASHEM alone!” (Dt.6:4) And it is also said: “When the morning stars sang together” (Job38:7) And then: “And the sons of God rejoiced” (Job38:7) “The morning stars”— this refers to Israel, who is compared to the stars, As it is said: “And I will vastly multiply your descendant like the stars of the Heavens” (Gn.22:17). And the sons of God rejoiced”— this refers to the angelic attendants. And, similarly, He says: “Then the sons of God arrived to stand erect before HASHEM” (Job1:6)
(דברים לב א) הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, רַבִּי מֵאִיר אוֹמֵר: כְּשֶׁהָיוּ יִשְׂרָאֵל זַכָּאִים – הֵם הָיוּ מְעִידִים בְעַצְמָם, שֶׁנֶּאֱמַר (יהושע כד כב): ״וַיֹּאמֶר יְהוֹשֻׁעַ אֶל הָעָם עֵדִים אַתֶּם בָּכֶם״. קִלְקְלוּ בְּעַצְמָם, כְּמוֹ שֶׁנֶּאֱמַר (הושע יב א): ״סְבָבוּנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל״ – הֵעִיד בָּהֶם שֵׁבֶט יְהוּדָה וּבִנְיָמִן, שֶׁנֶּאֱמַר (ישעיה ה ג-ד): ״וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ נָא בֵּינִי וּבֵין כַּרְמִי מַה לַּעֲשׂוֹת עוֹד לְכַרְמִי״. קִלְקְלוּ שֵׁבֶט יְהוּדָה וּבִנְיָמִן, שֶׁנֶּאֱמַר (מלאכי ב יא): ״בָּגְדָה יְהוּדָה״ – הֵעִיד בָּהֶם אֶת הַנְּבִיאִים, שֶׁנֶּאֱמַר (מ״ב יז יג): ״וַיָּעַד ה׳ בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל נְבִיאָיו״. קִלְקְלוּ בַנְּבִיאִים, שֶׁנֶּאֱמַר (דה״ב לו טז): ״וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי הָאֱלֹהִים״ – הֵעִיד בָּהֶם אֶת הַשָּׁמַיִם, שֶׁנֶּאֱמַר (דברים ד כו): ״הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ״. קִלְקְלוּ בַשָּׁמַיִם, שֶׁנֶּאֱמַר (ירמיה ז יז): ״הַאֵינְךָ רֹאֶה מָה הֵם עֹשִׂים״, וְאוֹמֵר (שם ז יח): ״הַבָּנִים מְלַקְּטִים עֵצִים וְהָאָבוֹת מְבַעֲרִים אֶת הָאֵשׁ וְהַנָּשִׁים לָשׁוֹת בָּצֵק לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמָיִם״ – הֵעִיד בָּהֶם אֶת הָאָרֶץ, שֶׁנֶּאֱמַר (שם ו יט): ״שִׁמְעִי הָאָרֶץ הִנֵּה אָנֹכִי מֵבִיא רָעָה״. קִלְקְלוּ בָאָרֶץ, שֶׁנֶּאֱמַר (הושע יב יב): ״גַּם מִזְבְּחוֹתָם כְּגַלִּים עַל תַּלְמֵי שָׂדָי״ – הֵעִיד בָּהֶם אֶת הַדְּרָכִים, שֶׁנֶּאֱמַר (ירמיה ו טז): ״כֹּה אָמַר ה׳ עִמְדוּ עַל דְּרָכִים וּרְאוּ״. קִלְקְלוּ בַדְּרָכִים, שֶׁנֶּאֱמַר (יחזקאל טז כה): ״אֶל כָּל רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ״ – הֵעִיד בָּהֶם אֶת הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ו יח): ״לָכֵן שִׁמְעוּ הַגּוֹיִם וּדְעִי עֵדָה אֶת אֲשֶׁר בָּם״. קִלְקְלוּ בַגּוֹיִם, שֶׁנֶּאֱמַר (תהלים קו לה): ״וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם״ – הֵעִיד בָּהֶם אֶת הֶהָרִים, שֶׁנֶּאֱמַר (מיכה ו ב): ״שִׁמְעוּ הָרִים אֶת רִיב ה׳״. קִלְקְלוּ בֶהָרִים, שֶׁנֶּאֱמַר (הושע ד יג): ״עַל רָאשֵׁי הֶהָרִים יְזַבֵּחוּ״ – הֵעִיד בָּהֶם אֶת הַבְּהֵמָה, שֶׁנֶּאֱמַר (ישעיה א ג): ״יָדַע שׁוֹר קֹנֵהוּ״. קִלְקְלוּ בַּבְּהֵמָה, שֶׁנֶּאֱמַר (תהלים קו כ): ״וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב״ – הֵעִיד בָּהֶם אֶת הָעוֹפוֹת, שֶׁנֶּאֱמַר (ירמיה ח ז): ״גַּם חֲסִידָה בַשָּׁמַיִם יָדְעָה מוֹעֲדֶיהָ״. קִלְקְלוּ בַבְּהֵמָה וּבַחַיָּה וּבָעוֹפוֹת, שֶׁנֶּאֱמַר (יחזקאל ח י): ״וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָּל תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ״ – הֵעִיד בָּהֶם אֶת הַדָּגִים, שֶׁנֶּאֱמַר (איוב יב ח): ״אוֹ שִׂיחַ לָאָרֶץ וְתוֹרֶךָּ וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם״. קִלְקְלוּ בַדָּגִים, שֶׁנֶּאֱמַר (חבקוק א יד): ״וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם״ – הֵעִיד בָּהֶם אֶת הַנְּמָלָה, שֶׁנֶּאֱמַר (משלי ו ו): ״לֵךְ אֶל נְמָלָה עָצֵל״, (שם ו ח) ״תָּכִין בַּקַּיִץ לַחְמָהּ״. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: עָלוּב הָיָה אָדָם זֶה שֶׁצָּרִיךְ לִלְמֹד מִן הַנְּמָלָה. אִלּוּ לָמַד וְעָשָׂה – עָלוּב הָיָה, אֶלָּא שֶׁצָּרִיךְ לִלְמֹד מִדְּרָכֶיהָ וְלֹא לָמַד.
Pisqa’ 306.
1. “Lend an ear, Heavens, and let me speak!” (Dt.32:1).
R. Meir says:
When Israel had been worthy,
they would testify against themselves—
for it is said:
“Then Joshua said to the people:
You are witnesses against yourselves
that you have chosen HASHEM for yourselves. . .,
And they replied: we are indeed witnesses!” (Josh.24:22)
But now, after corrupting themselves
[by serving foreign cults, they deny their sin].
As it is said:
“Ephraim has encircled Me with fraud,
and the House of Israel with deception” (Hos.12:1).
Then the tribes of Judah and Benjamin testified,
as it is said:
“And now—you dwellers in Jerusalem, you men of Judah !
Come and judge between Me and My vineyard!
What more could I have done for My vineyard?” (Is.5:3-4)
So the tribes of Judah and Benjamin corrupted themselves,
as it is said:
“Judah is a traitor . . . having desecrated what is consecrated to HASHEM!” (Mal.2:11)
Then He summoned the prophets to testify against them,
as it is said:
“Then HASHEM testified against Israel and Judah, through all His prophets” (2Ki.17:13).
But then they corrupted themselves by means of the prophets,
as it is said:
“So they taunted the messengers of God” (2Chron.36:16).
He then summoned the Heavens to testify against them,
as it is said:
“Today have I called the Heaven and the Earth to testify against you” (Dt.4:26).
But then they corrupted themselves before the Heavens,
as it is said:
“Can’t you see what they are doing in the cities of Judah?” (Jer.7:17),
and, moreover:
“That the children gather wood, and the fathers light the fires,
while the women knead dough to bake cookies for the Queen of Heaven!” (Jer.7:18)
He then summoned the Earth to testify against them,
as it is said:
“Listen, Earth! Behold I am bringing evil upon this people!” (Jer.6:19)
Then, they corrupted themselves upon the Earth,
as it is said:
“Even their altars will be piled up in the furrows of My fields” (Hos.12:12).
He then summoned the roads to testify against them,
as it is said:
“Thus spoke HASHEM!
Stand at the roads . . . and inquire:
Which is the best way to the path of eternity?
Now travel it and find rest for your souls.
But they replied: We will not!” (Jer.6:16).
Again, they corrupted themselves upon the roads,
as it is said:
“At every road-stop you built your high shrine” (Ezek.16:25).
He then summoned the gentile nations to testify against them,
as it is said:
“Therefore, listen you nations, and may your councils understand what they are facing” (Jer.6:18).
Yet again, they corrupted themselves by means of the gentiles,
for it is said:
“And they inter-mingled with gentiles, and learned their behavior” (Ps.106:35)
He then summoned the mountains to testify against them,
as it is said:
“Hear, O mountains, the complaint of HASHEM!” (Hos.4:13).
But then they corrupted themselves on the mountains,
For it is said:
“On the tops of the mountains they slaughtered sacrifices” (Hos.4:13)
He then summoned the herds to testify against them,
as it is said:
“Even the ox recognizes his owner!” (Is.1:3)
But they corrupted themselves with the herds,
As it is said:
“For they traded their honor for the image of an ox eating grass!” (Ps.106:20)
He then summoned the birds to testify against them,
for it is said:
“Even the stork in the sky knows her seasons, . . . but My people does not
know the statutes of HASHEM” (Jer.8:7).
But they corrupted themselves
by means of the herds, wild animals, and birds,
As it is said:
“So I entered and looked and beheld, the image of every abominable creeping thing.” (Ezek.8:10)
He then summoned the fish to testify against them,
for it is said:
“Or speak to the Earth, for it will instruct you, and the fish of the sea will inform you” (Job12:8).
But they corrupted themselves with the fish of the sea,
as it is said:
“And You made humans like the fish of the sea” (Hab.1:14).
He then summoned the ant to testify against them,
for it is said:
“Consider the ant, Lazy Bones!
Observe her ways and gain wisdom. . .
She prepares her bread in summer, and stores up her food at the harvest.” (Prov.6:6-8)
R. Shimon b. Elazar says:
This fellow was shamed by having to learn from an ant!
Now, had he only acted upon what he had learned,
he might still have been shamed.
But despite observing her ways, he didn’t learn a thing.” (Prov.6:6-8)
עֲתִידָה כְּנֶסֶת יִשְׂרָאֵל שֶׁתֹּאמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי עֵדַי קַיָּמִים, שֶׁנֶּאֱמַר: ״הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ״. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירָם, שֶׁנֶּאֱמַר (ישעיה סה יז): ״כִּי הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵינִי רוֹאָה מְקוֹמוֹת שֶׁקִּלְקַלְתִּי וּבוֹשְׁתִּי, שֶׁנֶּאֱמַר (ירמיה ב כג): ״רְאִי דַרְכֵּךְ בַּגַּיְא״. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירָם, שֶׁנֶּאֱמַר (ישעיה מ ד): ״כָּל גַּיְא יִנָּשֵׂא״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי שְׁמִי קַיָּם. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירוֹ, שֶׁנֶּאֱמַר (ישעיה סב ב): ״וְקֹרָא לָךְ שֵׁם חָדָשׁ״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי שְׁמִי קָרוּי עַל שֵׁם הַבְּעָלִים. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירוֹ, שֶׁנֶּאֱמַר (הושע ב יט): ״וַהֲסִירֹתִי אֶת שְׁמוֹת הַבְּעָלִים״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אַף עַל פִּי כֵן בְּנֵי בַיִת מַזְכִּירִים אוֹתוֹ. אוֹמֵר לָהּ (הושע ב יט): ״וְלֹא יִזָּכְרוּ עוֹד בִּשְׁמָם״. שׁוּב לְמָחָר עֲתִידָה שֶׁתֹּאמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּבָר כָּתַבְתָּ (ירמיה ג א): ״לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד״. אוֹמֵר לָהּ: כְּלוּם כָּתַבְתִּי אֶלָּא אִישׁ? וַהֲלֹא כְּבָר נֶאֱמַר (הושע יא ט): ״כִּי אֵל אָנֹכִי וְלֹא אִישׁ״. דָּבָר אַחֵר: וְכִי גְרוּשִׁים אַתֶּם לִי בֵּית יִשְׂרָאֵל? וַהֲלֹא כְּבָר נֶאֱמַר (ישעיה נ א): ״כֹּה אָמַר ה׳ אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר מָכַרְתִּי אֶתְכֶם לוֹ״.
2. In time to come,
the Community of Israel will say before the Blessed Holy One:
Master of the World!
Look! My witnesses yet survive
[to bear witness against me]!
as it is said:
“I summon the Heavens and Earth today to testify against them“(Dt.30:19).
He tells her:
Now I will make them disappear,
as it is said:
“Now, see! For I am creating a new Heaven and a new Earth!” (Is.65:17)
She says before Him:
Master of the World! Look!
I see places where I corrupted myself and was shamed,
as it is stated:
“See your behavior in the valley” (Jer.2:23).
He said to her:
Look! I will make them disappear,
as it is stated:
“Every valley will be elevated” (Is.40:4).
She says before Him:
Master of the World! Look!
My name survives!
He replies:
Look! I will make it disappear,
as it is stated:
“And He shall call you by a new name” (Is.62:2).
She says before Him:
Master of the World! Look!
My name is mentioned
directly with the names of Baal.
He replies:
Look! I will make them disappear,
as it is stated:
“For I will remove the names of Baal from her mouth” (Hos.2:19).
She says before Him:
Master of the World!
Even so, the members of my household will mention it!
He replies:
“And their names will never again be mentioned” (Hos.2:19).3. Again, on a future day,
she is destined to say before Him:
Master of the World!
You have already written:
“Saying: if a man sends off his wife, and she went from him,
and took up with another man—shall he ever again return to her?” (Jer.3:1).
He will reply:
Didn’t I specifically mention “a man?”
And isn’t it already stated:
“For I am God, and not a man!” (Hos.11:9)
Another word:
Now, are you like divorced wives to Me, House of Israel?
But isn’t it already stated:
“Thus says HASHEM:
Where is your mother’s writ of separation
stating that I sent her away?
And, which of my creditors
claims that I sold you off?” (Is.50:1)
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם מָשָׁל לְמֶלֶךְ שֶׁמָּסַר אֶת בְּנוֹ לְפִידָגוֹג לִהְיוֹת יוֹשֵׁב וּמְשַׁמְּרוֹ. אָמַר אוֹתוֹ הַבֵּן כְּסָבוּר אַבָּא שֶׁהוֹעִיל כְּלוּם שֶׁמְּסָרַנִי לְפִידָגוֹג, עַכְשָׁיו הֲרֵינִי מְשַׁמְּרוֹ כְּדֵי שֶׁיֹּאכַל וְיִשְׁתֶּה וְיִישַׁן וְאֵלֵךְ אֲנִי וְאֶעֱשֶׂה צְרָכַי. אָמַר לוֹ אָבִיו: אַף אֲנִי לֹא מְסַרְתִּיךָ לְפִידָגוֹג אֶלָּא שֶׁלֹּא יְהֵא מְזִיזְךָ. כָּךְ אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל: שֶׁמָּא אַתֶּם סְבוּרִים לִבְרֹחַ מִתַּחַת כַּנְפֵי שְׁכִינָה אוֹ לָזוּז מֵעַל הָאָרֶץ? וְלֹא עוֹד אֶלָּא שֶׁהַשָּׁמַיִם כּוֹתְבִים, שֶׁנֶּאֱמַר (איוב כ כז): ״יְגַלּוּ שָׁמַיִם עֲוֹנוֹ״. וּמִנַּיִן שֶׁאַף הָאָרֶץ מוֹדַעַת? שֶׁנֶּאֱמַר (שם): ״וְאֶרֶץ מִתְקוֹמָמָה לוֹ״. עֲתִידָה כְּנֶסֶת יִשְׂרָאֵל שֶׁתַּעֲמֹד בְּדִין לִפְנֵי הַמָּקוֹם וְאוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵינִי יוֹדַעַת מִי קִלְקֵל בְּמִי וּמִי שִׁנָּה בְּמִי, אִם יִשְׂרָאֵל קִלְקְלוּ בַּמָּקוֹם, אִם הַמָּקוֹם שִׁנָּה בָהֶם בְּיִשְׂרָאֵל. כְּשֶׁהוּא אוֹמֵר (תהלים נ ו): ״וַיַּגִּידוּ שָׁמַיִם צִדְקוֹ״, הֱוֵי, יִשְׂרָאֵל קִלְקְלוּ בַּמָּקוֹם וְאֵין הַמָּקוֹם שִׁנָּה בָהֶם בְּיִשְׂרָאֵל. וְכֵן הוּא אוֹמֵר (מלאכי ג ו): ״כִּי אֲנִי ה׳ לֹא שָׁנִיתִי״.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
There is an analogy—
A king placed his son under the care of a tutor
to accompany and guide him.
Said the son:
Father must believe that
there is some purpose in placing me under the tutor’s care.
Well, then, I will watch him,
till he eats, drinks, and falls asleep.
Then I will go out and do what I want!
Said his father to him:
I only gave you into the care if a tutor
who might never lose track of you.
This is what Moses said to Israel:
Perhaps you are planning to run off
from beneath the wings of the Presence,
or to remove yourself from off the Land?
Moreover, the Heavens will keep the record,
for it is stated:
“The Heavens will disclose his perversity” (Job2:27).
Now, how do we know that the Heavens are also aware?
As it is stated:
“And the Land shall confirm it” (Job2:27).
The Community of Israel is destined
to stand in judgment before the All-Present,
saying before Him:
Master of the World!
I don’t know who was corrupted by whom,
or whose affections first changed.
Did Israel corrupt herself before the All-Present,
or did the All-Present change His affections for Israel?
In light of what He says:
“The Heavens proclaim His righteousness” (Ps.50:6)—
I would assume that Israel corrupted itself before the All-Present.
For, indeed, He says:
“For I, HASHEM, do not change” (Mal.3:6).
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם רַבִּי יְהוּדָה אוֹמֵר: מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי אַפּוֹטְרוֹפִים בִּמְדִינָה, וְהִשְׁלִים לָהֶם אֶת שֶׁלּוֹ וּמָסַר לָהֶם אֶת בְּנוֹ, וְאָמַר לָהֶם: כָּל זְמַן שֶׁבְּנִי עוֹשֶׂה רְצוֹנִי הֱיוּ מְעַדְּנִים אוֹתוֹ וּמְפַנְּקִים אוֹתוֹ וּמַאֲכִילִים אוֹתוֹ וּמַשְׁקִים אוֹתוֹ, וּכְשֶׁאֵין בְּנִי עוֹשֶׂה רְצוֹנִי אַל יִטְעֹם מִשֶּׁלִּי כְּלוּם. כָּךְ בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם, מַה נֶּאֱמַר בָּהֶם (דברים כח יב): ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם״, וּכְשֶׁאֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם, מַה נֶּאֱמַר בָּהֶם (שם יא יז): ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ״.
4. Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
R. Judah says:
There is an analogy—
A king had two administrators in the city.
He gave them access to his wealth, placing his son in their care.
Then he said to them:
As long as my son does my will, smother him in delights,
pamper him with dainties, and give him plenty to eat and drink.
But when my son does not do my will,
let him not enjoy a thing of mine!
So, too, when Israel does the will of the All-Present,
what is said about them?
“HASHEM will open for you His rich treasury, the Heavens” (Dt.28:12).
But when Israel does not do the will of the All-Present,
what is said about them?
“Then His anger will burn against you, and He will stop up the Heavens,
and there will be no rain, and the soil will not surrender its yield” (Dt.11:17).
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם, רַבִּי נְחֶמְיָה אוֹמֵר: מָשָׁל לְמֶלֶךְ שֶׁיָּצָא בְּנוֹ לְתַרְבּוּת רָעָה, הִתְחִיל קוֹבֵל עָלָיו לְאֶחָיו, וְהִתְחִיל קוֹבֵל עָלָיו לְאוֹהֲבָיו, וְהִתְחִיל קוֹבֵל עָלָיו לִשְׁכֵנָיו, וְהִתְחִיל קוֹבֵל עָלָיו לִקְרוֹבָיו. לֹא זָז הָאָב הַהוּא לִהְיוֹת קוֹבֵל וְהוֹלֵךְ עַד שֶׁאָמַר: שָׁמַיִם וָאָרֶץ לְמִי אֶקְבֹּל עָלֶיךָ חוּץ מֵאֵלּוּ? לְכָךְ נֶאֱמַר: הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
R. Nehemiah says:
There is an analogy—
A king had a son who fell into bad company.
The king began to complain about him to his brothers;
he began to complain about him to his allies;
he began to complain about him to his neighbors;
he began to complain about him to his relatives.
In fact, this father did not cease from his continuous complaints
until, finally, he said:
By Heaven and Earth!
To whom can I complain about you, if not to them!
That’s why it is stated:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם רַבִּי יְהוּדָה אוֹמֵר: אִלּוּ אֵין דַּיָּן שֶׁל צַדִּיקִים אֶלָּא שֶׁמַּרְוִיחִים אֶת הָעוֹלָם שֶׁהֵם בְּתוֹכוֹ, שֶׁבִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (דברים כח יב): ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם״, וְאֵין פְּתִיחָה אֶלָּא לְשׁוֹן הַרְוָחָה, שֶׁנֶּאֱמַר (בראשית כט לא): ״וַיִּפְתַּח אֶת רַחְמָהּ״. וְאִלּוּ אֵין דַּיָּן שֶׁל רְשָׁעִים אֶלָּא שֶׁדּוֹחֲקִים אֶת הָעוֹלָם שֶׁהֵם בְּתוֹכוֹ, שֶׁבִּזְמַן שֶׁאֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (דברים יא יז): ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם״, וְאֵין עֲצִירָה אֶלָּא לְשׁוֹן הַדֹּחַק, שֶׁנֶּאֱמַר (בראשית כ יח): ״כִּי עָצֹר עָצַר ה׳״.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
R. Judah says:
These Heavens [would not be] roomy enough for the Righteous,
but for the fact that
the world expands to accommodate their presence within it!
For when Israel does the will of the All-Present,
what is said about them?
“HASHEM will open for you His rich treasury, the Heavens” (Dt.28:12)—
and the term, opening, actually implies expansion,
as it is said [of Jacob’s wife, Leah]:
“And He opened her womb” (Gn.29:31) –
[expanding her capacity to give birth].
Nor would these [Heavens be] roomy enough for the Wicked.
but for the fact that the world constricts them [and weighs upon them]!
Now, when [Israel] does not do the will of the All-Present,
what is said about them?
“Then His anger will burn against you, and He will stop up the Heavens” (Dt.11:17).
Now, the term, stopping up, actually implies constriction,
as it is said [of Abimelech, the King of Gerar]: “Since HASHEM had utterly stopped up every womb in the household” (Gn.20:18)—
[constricting their capacity to be fruitful].
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: אֱמֹר לָהֶם לְיִשְׂרָאֵל, הִסְתַּכְּלוּ בַּשָּׁמַיִם שֶׁבָּרָאתִי לְשַׁמֶּשְׁכֶם, שֶׁמָּא שִׁנּוּ אֶת מִדָּתָם, אוֹ שֶׁמָּא אָמַר גַּלְגַּל חַמָּה אֵינִי עוֹלֶה מִן הַמִּזְרָח וּמֵאִיר לְכָל הָעוֹלָם כֻּלּוֹ, אֶלָּא כָּעִנְיָן שֶׁנֶּאֱמַר (קהלת א ה): ״וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ״, וְלֹא עוֹד אֶלָּא שֶׁהוּא שָׂמֵחַ לַעֲשׂוֹת לִי רְצוֹנִי, שֶׁנֶּאֱמַר (תהלים יט ו): ״וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ״.
5. Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
Said the Blessed Holy One to Moses:
Say to Israel—
contemplate the Heavens which I created for your use!
Have they changed their nature?
Or has the disc of the sun said:
I shall not rise in the East this morning
to illumine the entire world?
In accordance with what is said:
“And the sun will shine forth, and the sun will come to rest” (Ecc.1:5)
And not only this:
But [the sun] actually rejoices in executing My will,
as it is said:
“He is like a bridegroom proceeding from his marital canopy” (Ps.19:6)
וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי, הִסְתַּכְּלוּ בָאָרֶץ שֶׁבָּרָאתִי לְשַׁמֶּשְׁכֶם, שֶׁמָּא שִׁנְּתָה אֶת מִדָּתָהּ? שֶׁמָּא זְרַעְתֶּם בָּהּ וְלֹא צִמְּחָה, אוֹ שֶׁמָּא זְרַעְתֶּם חִטִּים וְהֶעֱלָת שְׂעוֹרִים, אוֹ שֶׁמָּא אָמְרָה פָּרָה זוֹ: אֵינִי דָּשָׁה וְאֵינִי חוֹרֶשֶׁת הַיּוֹם, אוֹ שֶׁמָּא אָמַר חֲמוֹר זֶה: אֵינִי טוֹעֵן וְאֵינִי הוֹלֵךְ? וְכֵן לְעִנְיַן הַיָּם הוּא אוֹמֵר (ירמיה ה כב): ״הַאוֹתִי לֹא תִירָאוּ נְאֻם ה׳ אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם״, שֶׁמִּשָּׁעָה שֶׁגָּזַרְתִּי עָלָיו, שֶׁמָּא שִׁנָּה אֶת מִדָּתוֹ וְאָמַר: אֶעֱלֶה וְאָצִיף אֶת הָעוֹלָם, אֶלָּא כָּעִנְיָן שֶׁנֶּאֱמַר (איוב לח י-יא): ״וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם. וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא יָשִׁית בִּגְאוֹן גַּלֶּיךָ״. וְלֹא עוֹד אֶלָּא שֶׁמִּצְטַעֵר וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת, כָּעִנְיָן שֶׁנֶּאֱמַר: ״וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ״. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: וּמָה אֵלּוּ שֶׁנַּעֲשׂוּ לֹא לְשָׂכָר וְלֹא לְהֶפְסֵד, אִם זוֹכִים אֵין מְקַבְּלִים שָׂכָר וְאִם חוֹטְאִים אֵין מְקַבְּלִים פֻּרְעָנוּת, וְאֵין חָסִים עַל בְּנֵיהֶם וְעַל בְּנוֹתֵיהֶם – לֹא שִׁנּוּ אֶת מִדָּתָם, אַתֶּם שֶׁאִם זְכִיתֶם אַתֶּם מְקַבְּלִים שָׂכָר וְאִם חֲטָאתֶם אַתֶּם מְקַבְּלִים פֻּרְעָנוּת, וְאַתֶּם חָסִים עַל בְּנֵיכֶם וְעַל בְּנוֹתֵיכֶם – עַל אַחַת כַּמָּה וְכַמָּה שֶׁאַתֶּם צְרִיכִים שֶׁלֹּא תְּשַׁנּוּ אֶת מִדּוֹתֵיכֶם.
“Let the Earth hear the utterances of my mouth” (Dt.32:1)—
contemplate the Earth which I created for your use!
Has it changed its nature?
Have you sown it while it failed to sprout?
Or have you sown wheat and raised barley?
Or has your cow said:
I’m not threshing or plowing today!
Or has your ass said:
Neither load-bearing nor long journeys for me today!
And, similarly, concerning the Sea, He says:
“Will you not be struck dumb before Me—says HASHEM!
Will you not shudder?
I, who placed the shore at the border of the sea!” (Jer.5:22) Now, since the moment I decreed it, has the Sea changed its nature,
saying: I will arise and flood the world?
Rather, all is in accord with what has been said:
“When I made the breakers My limit for it
and set up its barriers and inlets” (Job38:10). 1Cf. Sifre Nu. 43 and Pisqa’ 42.5.
And, moreover:
“I said: Up to here you may come, but no farther!
Here your surging waves will stop!” (Job38:11)
And, moreover, the Sea is in turmoil,
confused about what it should do!
For, on this issue, it is said:
“Though it furiously tosses its waves, it cannot prevail” (Jer.5:22).
Now, isn’t this merely logical?
Just as these creations,
which were fashioned with no thought of reward or punishment,
haven’t changed their natures—
for if they prove worthy, they receive no reward,
yet if they miss their mark, they receive no retribution,
and they do not fret for their sons or daughters—
all the more so do we assume that,
you [human beings]—
who, if proven worthy, do receive a reward,
and who, if you miss the mark, do receive retribution,
and do fret for your sons and daughters—
all the more so do we assume that
you shall not change your natures!
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם, הָיָה רַבִּי בְּנָיָה אוֹמֵר: בִּזְמַן שֶׁאָדָם מִתְחַיֵּב בַּדִּין אֵין פּוֹשְׁטִים בּוֹ יָד תְּחִלָּה אֶלָּא עֵדָיו, שֶׁנֶּאֱמַר (דברים יז ז): ״יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשׁוֹנָה״, וְאַחַר כָּךְ בְּנֵי אָדָם מְמַשְׁמְשִׁים וּבָאִים, שֶׁנֶּאֱמַר (שם): ״וְיַד כָּל הָעָם בָּאַחֲרוֹנָה״. כָּךְ בִּזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (שם יא יז): ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם״, וְאַחַר כָּךְ פֻּרְעָנֻיּוֹת מְמַשְׁמְשׁוֹת וּבָאוֹת, שֶׁנֶּאֱמַר (שם): ״וַאֲבַדְתֶּם מְהֵרָה״. וּבִזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (הושע ב כג): ״וְהָיָה בַּיּוֹם הַהוּא נְאֻם ה׳ אֶעֱנֶה אֶת הַשָּׁמַיִם״, וְאוֹמֵר (שם ב כה): ״וּזְרַעְתִּיהָ לִּי בָּאָרֶץ״.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
R. Banaya used to teach:
When a person is found guilty in a capital case,
those witnessing against him must be
the first to lay a hand on him,
As it is stated:
“The hand of the witnesses shall be the first upon him to kill him” (Dt.17:7).
And afterwards, others may pitch in,
As it is stated:
“And the hand of all the people shall follow afterwards” (Dt.17:7).
Therefore, when Israel does not do the will of the All-Present,
what is said of them?
“Then the rage of HASHEM will burn against you,
and He will close up the Heavens” (Dt.11:17).
And afterwards, retributions may pitch in,
As it is said:
“And you will quickly perish from off the good Land which
HASHEM is giving you” (Dt.11:17).
However, when Israel does the will of the All-Present,
what is said of them?
“And it shall be, on that day—says HASHEM; I shall answer!
I shall answer the Heavens, and they shall answer the Earth . . .
And I will sow her in the Land as My Own” (Hos.2:23-25).
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה הָיָה רַבִּי יְהוּדָה בֶּן חֲנַנְיָה אוֹמֵר: בְּשָׁעָה שֶׁאָמַר מֹשֶׁה הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה הָיוּ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם דּוֹמְמִים, וּבְשָׁעָה שֶׁאָמַר וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי הָיְתָה הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ דּוֹמְמִים, וְאִם תָּמֵהַּ אַתָּה עַל הַדָּבָר, צֵא וּרְאֵה מַה נֶּאֱמַר בִּיהוֹשֻׁעַ (יהושע י יב-יד): ״וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד. וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו״ וְגוֹ׳, נִמְצֵינוּ לְמֵדִים שֶׁהַצַּדִּיקִים שׁוֹלְטִים בְּכָל הָעוֹלָם כֻּלּוֹ.
6. Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
R. Judah b. Hanania used to teach:
At the moment that Moses said:
“Lend an ear, Heavens, and let me speak,”
The Heavens and the heights of the Heavens were utterly still.
And at the moment that Moses said:
“Let the Earth hear the utterances of my mouth,”
The Earth and everything on it were utterly still.
Now if you are astonished by this matter,
go and see what is said regarding Joshua:
“And he said before the eyes of Israel—You, Sun! Be still over Gibeon!
And you, Moon! In the valley of Ayalon!
So the sun and the moon stood in silence. . .
And there was not another day like this one before or after,
that HASHEM obeyed a human voice!” (Josh.10:12-14).
From this we learn that
the Righteous govern the entire world!
דָּבָר אַחֵר: הַאֲזִינוּ הַשָּׁמַיִם – לְפִי שֶׁהָיָה מֹשֶׁה קָרוֹב לַשָּׁמַיִם, לְפִיכָךְ אָמַר: הַאֲזִינוּ הַשָּׁמַיִם, וּלְפִי שֶׁהָיָה רָחוֹק מִן הָאָרֶץ אָמַר: וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי. בָּא יְשַׁעְיָה וְסָמַךְ לַדָּבָר (ישעיה א ב): ״שִׁמְעוּ שָׁמַיִם״ – שֶׁהָיָה רָחוֹק מִן הַשָּׁמַיִם, ״וְהַאֲזִינִי אֶרֶץ״ – שֶׁהָיָה קָרוֹב לָאָרֶץ.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1).
Since Moses was closer to the Heavens, he said:
“Lend an ear, Heavens.”
Since he was farther from the Earth, he said:
“Let the Earth hear2Heb: tishm`a; “hear.” the utterances of my mouth” (Dt.32:1).
When Isaiah came, he added to this:
“Listen, Heavens!” (Is.1:2)—
since he was farther from the Heavens, and
“Lend an ear, Earth” (Is.1:2)—
since he was closer to the Earth.
דָּבָר אַחֵר: לְפִי שֶׁהַשָּׁמַיִם מְרֻבִּים פָּתַח לָהֶם בְּלָשׁוֹן מְרֻבָּה, וּלְפִי שֶׁהָיְתָה הָאָרֶץ מוּעֶטֶת פָּתַח לָהּ בְּלָשׁוֹן מוּעָט, וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי. בָּא יְשַׁעְיָה וְסָמַךְ לַדָּבָר: ״שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אָרֶץ״, לִתֵּן אֶת הַמְּרֻבֶּה לַמְּרֻבִּים וְאֶת הַמְּעוּטָה לַמְּעוּטִים. וַחֲכָמִים אוֹמְרִים: אֵין הַדָּבָר כֵּן, אֶלָּא בִּזְמַן שֶׁבָּאִים הָעֵדִים וּמְעִידִים, אִם נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִים כְּאֶחָד עֵדוּתָם קַיֶּמֶת, וְאִם לָאו אֵין עֵדוּתָם קַיֶּמֶת. כָּךְ אִלּוּ אָמַר מֹשֶׁה הַאֲזִינוּ הַשָּׁמַיִם וְשָׁתַק, הָיוּ שָׁמַיִם אוֹמְרִים: לֹא שָׁמַעְנוּ אֶלָּא בְּהַאֲזָנָה, וְאִלּוּ אָמַר וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי הָיְתָה הָאָרֶץ אוֹמֶרֶת: לֹא שָׁמַעְתִּי אֶלָּא בִּשְׁמִיעָה. בָּא יְשַׁעְיָה וְסָמַךְ לַדָּבָר: ״שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אָרֶץ״, לִתֵּן הַאֲזָנָה וּשְׁמִיעָה לַשָּׁמַיִם וְהַאֲזָנָה וּשְׁמִיעָה לָאָרֶץ.
Another word:
Since there are numerous Heavens, Moses began his discourse
by addressing them in the plural.
And since the Earth is one in number, he began his discourse
by addressing it in the singular:
“Let the Earth hear the utterances of my mouth” (Dt.32:1).
When Isaiah came, he added to this:
“Listen, Heavens” (Is.1:2), and “lend an ear, Earth” (Is.1:2),
in order to address a multiplicity in the plural,
and a limited entity in the singular.
But sages say:
This isn’t so!
Rather, when witnesses come to testify,
if their testimonies are consistent with each other,
they are confirmed.
But if not, their testimonies are not confirmed.
Thus, had Moses said:
“Lend an ear, Heavens” (Dt.32:1), and nothing more,
the Heavens would have thought:
We infer only the need to listen attentively.
But had Moses said:
“Let the Earth hear the utterances of my mouth” (Dt.32:1), and nothing more,
The Earth would have thought:
I infer only the need to hear [Moses’ voice].
When Isaiah came, he added to this:
“Listen, Heavens, and lend an ear, Earth” (Is.1:2)—
in order to supplement
the Heavens’ attentive listening3Heb: ha’azanah.
with hearing4Heb: shemi`ah. [Moses’ voice],
and the Earth’s attentive listening
with the Heavens’ hearing [Moses’voice],
[such that each witness listens attentively to clearly-heard testimony.]
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, עַל שֵׁם שֶׁנִּתְּנָה תּוֹרָה מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (שמות כ יט): ״אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם״. וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי, שֶׁעָלֶיהָ עָמְדוּ יִשְׂרָאֵל וְאָמְרוּ (שם כד ז): ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה וְנִשְׁמָע״.
7. Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1)—
because the Torah was given from the Heavens,
As it is said:
“You have seen that I have spoken to you from the Heavens” (Ex.20:18).
“Let the Earth obey 5Note the shift, from Pisqa’ 306.6 to 306.7, in the connotation of the verb, shm`a, from simple “hearing” to “obedience.” the utterances of my mouth” (Dt.32:1)—
For Israel stood upon the Earth, saying:
“All that HASHEM has spoken
we shall obediently perform 6Heb: na`aseh wenishm`a. (Ex.24:7).
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם שֶׁלֹּא עָשׂוּ יִשְׂרָאֵל מִצְוֹת שֶׁנִּתְּנוּ לָהֶם מִן הַשָּׁמַיִם, וְאֵלּוּ הֵן מִצְוֹת שֶׁנִּתְּנוּ לָהֶם מִן הַשָּׁמַיִם: עִבּוּר שָׁנִים וּקְבִיעוּת חֳדָשִׁים, שֶׁנֶּאֱמַר (בראשית א יד): ״וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים״. וְתִשְׁמַע הָאָרֶץ, שֶׁלֹּא עָשׂוּ מִצְוֹת שֶׁנִּתְּנוּ לָהֶם בָּאָרֶץ, וְאֵלּוּ הֵן מִצְוֹת שֶׁנִּתְּנוּ לָהֶם בָּאָרֶץ: לֶקֶט שִׁכְחָה וּפֵאָה תְּרוּמָה וּמַעַשְׂרוֹת שְׁמִטִּים וְיוֹבְלוֹת.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1)—
for Israel hadn’t yet performed [all]
the commandments given them from the Heavens .
So which are the commandments given them from the Heavens
[that hadn’t yet been performed]?
Calculation of leap years and
determination of the New Moons,
For it is stated [of the heavenly bodies]:
“They shall be the signs for the Festivals, for the days and the years” (Gn.1:14).
“Let the Earth obey the utterances of my mouth” (Dt.32:1)—
Neither had Israel performed [all] the commandments
given them upon the Earth.
So which are the commandments given them upon the Earth?
[Those governing possession of the Land’s produce, such as:]
Gleanings, the Forgotten-sheaf, the Corner-offering,
the Threshing-floor-offering and the Tithe,
Sabbatical years, and Jubilee years.7These commandments require Israel to dwell in the Land, a condition that could not be fulfilled until after Israel’s conquest of the Land.
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם שֶׁלֹּא עָשׂוּ כָּל מִצְוֹת שֶׁנִּתְּנוּ לָהֶם מִן הַשָּׁמַיִם, וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי שֶׁלֹּא עָשׂוּ כָּל מִצְוֹת שֶׁנִּתְּנוּ לָהֶם בָּאָרֶץ. מֹשֶׁה הֵעִיד בָּהֶם בְּיִשְׂרָאֵל שְׁנֵי עֵדִים שֶׁהֵם קַיָּמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים, שֶׁנֶּאֱמַר (דברים ל יט): ״הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הֵעִיד בָּהֶם אֶת הַשִּׁירָה, שֶׁנֶּאֱמַר (דברים לא יט): ״וְעַתָּה כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת״. אֵין אָנוּ יוֹדְעִים עֵדוּתוֹ שֶׁל מִי קַיֶּמֶת, אִם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אִם שֶׁל מֹשֶׁה. כְּשֶׁהוּא אוֹמֵר (דברים לא כא): ״וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד״, הָא שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַיֶּמֶת שֶׁל מֹשֶׁה, וְלֹא שֶׁל מֹשֶׁה מְקַיֶּמֶת אֶת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִפְּנֵי מָה הֵעִיד בָּהֶם מֹשֶׁה בְּיִשְׂרָאֵל שְׁנֵי עֵדִים שֶׁהֵם חַיִּים וְקַיָּמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים? אָמַר, אֲנִי בָּשָׂר וָדָם וּלְמָחָר אֲנִי מֵת, מָה אִם יִרְצוּ יִשְׂרָאֵל לוֹמַר לֹא קִבַּלְנוּ אֶת הַתּוֹרָה, מִי מַכְחִישָׁם? לְפִיכָךְ הֵעִיד בָּהֶם שְׁנֵי עֵדִים שֶׁהֵם חַיִּים וְקַיָּמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הֵעִיד בָּהֶם אֶת הַשִּׁירָה, אָמַר, הַשִּׁירָה תָּעִיד בָּהֶם מִלְּמַטָּה וַאֲנִי מִלְמַעְלָה. וּמִנַּיִן שֶׁהַמָּקוֹם קָרוּי עֵד? שֶׁנֶּאֱמַר (מלאכי ג ה): ״וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר״, וְאוֹמֵר (ירמיה כט כג): ״וְאָנֹכִי הַיּוֹדֵעַ וָעֵד נְאֻם ה׳״, וְאוֹמֵר (מיכה א ב): ״וִיהִי ה׳ אֱלֹהִים בָּכֶם לְעֵד ה׳ מֵהֵיכַל קָדְשׁוֹ״.
Another word:
“Lend an ear, Heavens, and let me speak!” (Dt.32:1)—
for Israel hadn’t yet performed all the commandments given them from the Heavens.
“Let the Earth obey the utterances of my mouth” (Dt.32:1)—
neither had Israel performed all the commandments given them upon the Earth.
Then Moses summoned the testimony of two witnesses
who would exist for an eternity of eternities,
As it is said:
“Today, I summon to testify against you the Heavens and the Earth” (Dt.30:19).
Then the Blessed Holy One summoned
the Song [of Moses] to testify against them,
as it is said:
“Now write down for yourselves this Song” (Dt.31:19).
And we still don’t know which testimony is confirmed—
That of the Blessed Holy One or that of Moses!
But since He says:
“Then this Song shall answer before them, as a witness” (Dt.31:21)—
it is apparent that the testimony of the Blessed Holy One
confirmed the testimony of Moses,
but that the testimony of Moses did not
confirm that of the Blessed Holy One.
Now, why did Moses summon against Israel
the testimony of two witnesses who would exist
for an eternity of eternities?
He thought:
I am flesh and blood, who tomorrow will die.
What will happen if Israel will come to say:
We did not accept the Torah!
Who, then, could challenge them?
Therefore, he summoned against them
the testimony of two witnesses who would exist
for an eternity of eternities.
But the Blessed Holy One summoned
against them [only] the Song, saying:
The Song will testify against them from beneath [the Heavens],
while I shall do so from above [the Earth].
Now, how do I know that
the All-Present is called a witness?
For it is stated:
“And I will oppose you in the name of Justice, and I will be a skilled witness” (Mal.3:5).
And it says:
“But I am a knowing witness—says HASHEM” (Jer.29:23).
And finally:
“May HASHEM the God bear witness against you from His holy Sanctuary” (Mic.1:2).
(דברים לב ב) יַעֲרֹף כַּמָּטָר לִקְחִי, אֵין לִקְחִי אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי ד ב): ״כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ״, וְאוֹמֵר (משלי ח י): ״קְחוּ מוּסָרִי וְאַל כָּסֶף״, וְאֵין מוּסָר אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי א ח): ״שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ״, וְאוֹמֵר (משלי ח לג): ״שִׁמְעוּ מוּסָר וַחֲכָמוּ וְאַל תִּפְרָעוּ״, וְאוֹמֵר (משלי ד יג): ״הַחֲזֵק בַּמּוּסָר אַל תֶּרֶף״, וְאוֹמֵר (הושע יד ג): ״קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ״, וְאֵין דְּבָרִים אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (דברים ה יט): ״אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה׳ אֶל כָּל קְהַלְכֶם״.
8. “May my teaching drip like rain” (Dt.32:2)—
my teaching actually refers to words of Torah,
as it is said:
“Yes, a good teaching have I given you.
It is My Torah, do not abandon it!” (Prov.4:2).
And it says:
“Accept my chastisement before silver” (Prov.8:10).
chastisement, actually refers to words of Torah.
As it is said:
“Obey, my son, your father’s chastisement,
And do not abandon your mother’s Torah” (Prov.1:8).
And He says:
“Embrace chastisement and become wise, but do not let it go” (Prov.8:33).
And it says:
“Be strengthened by chastisement, do not dismiss it!”(Prov.4:13)
And, moreover:
“Take words with you, and return to HASHEM” (Hos. 14:3).
Now, words refers to words of Torah,
As it is said:
“These words did HASHEM speak to your entire community.” (Dt.5:19)
כַּמָּטָר, מַה מָּטָר חַיִּים לָעוֹלָם, אַף דִּבְרֵי תוֹרָה חַיִּים לָעוֹלָם. אִי מַה מָּטָר מִקְצָת עוֹלָם שְׂמֵחִים בּוֹ וּמִקְצָת עוֹלָם מְצֵרִים בּוֹ, מִי שֶׁבּוֹרוֹ מָלֵא יַיִן וְגָרְנוֹ לְפָנָיו מְצֵרִים בּוֹ, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן? תַּלְמוּד לוֹמַר: תִּזַּל כַּטַּל אִמְרָתִי, מַה טַּל כָּל הָעוֹלָם שְׂמֵחִים בּוֹ, כָּךְ דִּבְרֵי תוֹרָה כָּל הָעוֹלָם שְׂמֵחִים בָּהֶם.
9. “Let my teaching drip like rain” (Dt.32:2)—
just as rain [brings] life to the world,
so, too, words of Torah [bring] life to the world.
Or: just as with rain,
part of the world rejoices in it,
while part of the world suffers from it,
so, too, one whose cistern is full of wine—
or one whose threshing floor is full before him—
[may find the rain inconvenient].
Is it possible to say that
this applies to words of Torah as well ?
The Teaching states:
“Let my discourse flow like dew” (Dt.32:2)—
just as with dew, all of the world rejoices in it,
so, too, with words of Torah, all the world rejoices in them.
כִּשְׂעִירִים עֲלֵי דֶשֶׁא, מָה שְׂעִירִים הַלָּלוּ יוֹרְדִים עַל הָעֲשָׂבִים וּמַעֲלִים אוֹתָם וּמְגַדְּלִים אוֹתָם, כָּךְ דִּבְרֵי תוֹרָה מַעֲלִים אוֹתְךָ וּמְגַדְּלִים אוֹתְךָ, וְכֵן הוּא אוֹמֵר (משלי ד ח): ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״.
10. “Like the rain droplets upon the fine grass” (Dt.32:2).
Just as your raindrops descend upon the fine grass,
causing it to sprout and grow,
so, too, words of Torah
cause you to sprout and grow.
And so does He say [regarding Torah]:
“Revere Her, and She will elevate you” (Prov.4:8).
וְכִרְבִיבִים עֲלֵי עֵשֶׂב, מָה רְבִיבִים הַלָּלוּ יוֹרְדִים עַל הָעֲשָׂבִים וּמְעַדְּנִים אוֹתָם וּמְפַנְּקִים אוֹתָם, כָּךְ דִּבְרֵי תוֹרָה מְעַדְּנִים אוֹתְךָ וּמְפַנְּקִים אוֹתְךָ, שֶׁנֶּאֱמַר (משלי א ט): ״כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ״, וְאוֹמֵר (משלי ד ט): ״תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן״.
“Like the cloud-bursts upon the herbs” (Dt.32:2).
Just as your cloud-bursts descend upon the herbs,
reviving and nurturing them,
so, too, words of Torah revive and nurture you.
For it is stated:
“They are a graceful complement to your head” (Prov.1:9),
And it continues:
“She places a gracious complement on your head” (Prov.4:9).
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי הָיָה רַבִּי נְחֶמְיָה אוֹמֵר: לְעוֹלָם הֱוֵי כּוֹנֵס דִּבְרֵי תוֹרָה כְּלָלִים. יָכוֹל כְּדֶרֶךְ שֶׁאַתָּה כּוֹנְסָם כְּלָלִים תְּהֵא מוֹצִיאָם כְּלָלִים, תַּלְמוּד לוֹמַר: יַעֲרֹף כַּמָּטָר לִקְחִי, וְאֵין יַעֲרֹף אֶלָּא לְשׁוֹן כְּנַעֲנִי, מָשָׁל אֵין אָדָם אוֹמֵר לַחֲבֵרוֹ ״פְּרוֹט לִי סֶלַע זֶה״ אֶלָּא ״עֲרוֹף לִי סֶלַע זֶה״, כָּךְ הֱוֵי כּוֹנֵס דִּבְרֵי תוֹרָה כְּלָלִים וּפוֹרֵט וּמוֹצִיא כְּטִפִּים הַלָּלוּ שֶׁל טַל וְלֹא כְּטִפִּים הַלָּלוּ שֶׁל מָטָר שֶׁהֵן גְּדוֹלוֹת, אֶלָּא כְּטִפִּים הַלָּלוּ שֶׁל טַל שֶׁהֵן קְטַנּוֹת.
11. Another word:
“May my teaching drip like rain” (Dt.32:2).
R. Nehemiah used to teach:
Always enter words of Torah [into the memory] under general rubrics8Heb: kelalim; “general principles, rules.” Cf. Pisqa’ 306.15..
Is it possible to say that
just as you enter them under general rubrics,
you should disburse them [to your disciples] under general rubrics?
The Teaching states:
“May my teaching drip like rain” (Dt.32:2).
Now, dripping is actually a term of commerce.9Heb: leshon kena`ani. In most contexts, kena`ani refers to the population of Canaan. But in certain settings, it can refer to a trader or merchant (e.g., Zech.14:21, Prov. 31:26). On the strength of these cases, Rabbinic Hebrew seems to have coined the term leshon kena`ani as a reference to “commercial jargon.”
For example,
You don’t say to your companion: “Exchange for me (prot li) this sel`a;”
rather you say: “Drip me (`arof li) this sel`a!”
Similarly, you should enter words of Torah [into the memory] under general rubrics,
but disburse and them like little drips of dew,
rather than in large drops of rain.
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, מָה שְׂעִירִים הַלָּלוּ יוֹרְדִים עַל עֲשָׂבִים וּמְפַשְׁפְּשִׁים בָּהֶם כְּדֵי שֶׁלֹּא יַתְלִיעוּ, כָּךְ הֱוֵי מְפַשְׁפֵּשׁ בְּדִבְרֵי תוֹרָה כְּדֵי שֶׁלֹּא תִשְׁכָּחֵם. וְכָךְ אָמַר לוֹ רַבִּי יַעֲקֹב בְּרַבִּי חֲנִילַיי לְרַבִּי: בּוֹא וּנְפַשְׁפֵּשׁ בַּהֲלָכוֹת כְּדֵי שֶׁלֹּא יַעֲלוּ חֲלוּדָה.
12. “Like the rain droplets upon grass” (Dt.32:2).
Just as your rain droplets descend upon the fine grass,
soaking them, so they don’t spawn worms,
you, too, should be soaked in words of Torah,
so that you don’t forget them!
And this is what R. Jacob b. Hanilai once said to Rabbi:
Come, let us soak up legal traditions,
lest we get rusty!
וְכִרְבִיבִים עֲלֵי עֵשֶׂב, מָה רְבִיבִים הַלָּלוּ יוֹרְדִים עַל עֲשָׂבִים וּמְנַקִּים אוֹתָם וּמְפַטְּמִים אוֹתָם, כָּךְ הֱוֵי מְפַטֵּם דִּבְרֵי תוֹרָה וְשׁוֹנֶה וּמְשַׁלֵּשׁ וּמְרַבֵּעַ.
“Like the cloud-bursts upon the herbs” (Dt.32:2).
Just as your cloud-bursts descend upon the herbs,
cleaning them off and perfuming them,
you, too, should be perfumed by words of Torah—
with two, three, or four repetitions!
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: אֵין יַעֲרֹף אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (דברים כא ד): ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״. עַל מָה עֶגְלָה מְכַפֶּרֶת? עַל שְׁפִיכוּת דָּמִים. כָּךְ דִּבְרֵי תוֹרָה מְכַפְּרִים עַל כָּל עֲבֵרוֹת.
Another word:
“May my teaching drip like rain” (Dt.32:2).
R. Eliezer b. R. Yose the Galilean says:
Drip, (ya`arof) actually refers to killing,
as it is said [of the broken-necked calf]:
“There they shall break the neck (`arfu) of the calf in the riverbed”10Cf. Pisqa’ 306.14. For details of the rite, see Pisqa’ 207-208. (Dt.21:4).
For what transgression does the calf achieve absolution?
For the spilling of innocent blood.
So, too, words of Torah
achieve absolution for all transgressions.
כִּשְׂעִירִים עֲלֵי דֶשֶׁא, וְעַל מַה שְׂעִירִים מְכַפְּרִים – עַל חֲטָאוֹת, כָּךְ דִּבְרֵי תוֹרָה מְכַפְּרִים עַל חֲטָאוֹת. וְכִרְבִיבִים עֲלֵי עֵשֶׂב, מָה רְבִיבִים בָּאִים תְּמִימִים וּמְכַפְּרִים, כָּךְ דִּבְרֵי תוֹרָה מְכַפְּרִים עַל כָּל עֲוֹנוֹת וַעֲבֵרוֹת.
“Like the cloud-bursts (se`irim) 11The root, s- `- r, conveys a variety of meanings depending upon vowelization. Among these are “goat,’ “hair,” and “cloud-burst.”Cf. 306.14 below and BDB, s.v., 9. 972-973.upon the herbs” (Dt.32:2).
For what transgression do
goats (se`irim) achieve absolution (mikhaprim)?
for sins requiring [communal] Purification-offerings (khata’ot).12E.g., the goat offered in the supplementary sacrificial service on New Moons and Festivals (Nu.28:15).
Similarly, words of Torah achieve absolution
for sins requiring Purification-offerings.
“Like the rain droplets upon the fine grass” (Dt.32:2)—
just as rain droplets originate in perfect purity,
yet cover over (mikhaprim) the impure,
similarly, words of Torah achieve absolution (mikhaprim)13The root, k-p-r means to “cover”, thus by extension, to “absolve.” for all
iniquities and transgressions.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, חֲכָמִים אוֹמְרִים: אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל, שֶׁמָּא אֵין אַתֶּם יוֹדְעִים כַּמָּה צַעַר נִצְטַעַרְתִּי עַל הַתּוֹרָה, וְכַמָּה עָמָל עָמַלְתִּי בָּהּ, וְכַמָּה יְגִיעָה יָגַעְתִּי בָּהּ, כָּעִנְיָן שֶׁנֶּאֱמַר (שמות לד כח): ״וַיְהִי שָׁם עִם ה׳ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה״, וְאוֹמֵר (דברים ט ט): ״וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה״, נִכְנַסְתִּי לְבֵין הַמַּלְאָכִים וְנִכְנַסְתִּי לְבֵין הַחַיּוֹת וְנִכְנַסְתִּי לְבֵין הַשְּׂרָפִים שֶׁאֶחָד מֵהֶם יָכוֹל לִשְׂרֹף כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה ו ב): ״שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ״, נַפְשִׁי נָתַתִּי עָלֶיהָ, דָּמִי נָתַתִּי עָלֶיהָ, כְּדֶרֶךְ שֶׁלָּמַדְתִּי אוֹתָהּ בְּצַעַר כָּךְ תְּהוּ לְמֵדִים אוֹתָהּ בְּצַעַר, אוֹ כְּדֶרֶךְ שֶׁאַתֶּם לְמֵדִים אוֹתָהּ בְּצַעַר כָּךְ תְּהוּ מְלַמְּדִים אוֹתָהּ בְּצַעַר? תַּלְמוּד לוֹמַר: תִּזַּל כַּטַּל אִמְרָתִי, תְּהוּ רוֹאִים אוֹתָהּ כְּאִלּוּ הִיא בְּזוֹל, אֶחָד מִשָּׁלֹשׁ וְאַרְבַּע סְאִים בְּסֶלַע.
13. Another word:
“May my teaching drip like rain” (Dt.32:2).
Sages say:
Moses said to Israel—
Perhaps you can’t appreciate
how much I suffered for the Torah,
how much labor I invested in it,
Or how I wore myself out over it.
This is in line with what is stated:
“And he was there with HASHEM for forty days and forty nights,
No bread did he eat, nor water did he drink” (Ex.36:28).
And again:
“And I stayed on the mountain for
forty days and forty nights” (Dt.9:9).
I mingled among the heavenly messengers,
I mingled among the heavenly creatures,
and I mingled among the fire-beings—
any one of which might have incinerated
the entire world on account of its residents.
This is in line with what is stated:
“Fire-beings stood above Him” (Is.6:2).
I gave over my soul for [the Torah],
I gave up my blood for it.
Therefore, just as I studied it in suffering
so will you study it in suffering!
Or [in a similar version]:
Just as you study it in suffering,
just so will you teach it in suffering!
The Teaching states:
“Let my discourse flow (tizal) like dew” (Dt.32:2)—
that is, let it be priced cheaply (bezol),14The assonance of otherwise unrelated words, tizal (root, n-z-l) and zol (root. z-l-l), is the thread of continuity.
as when wheat goes for three or four se’ahs per sel`a.
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, כְּשֶׁאָדָם הוֹלֵךְ לִלְמוֹד תּוֹרָה תְּחִלָּה נוֹפֶלֶת עָלָיו כְּשָׂעִיר, וְאֵין שָׂעִיר אֶלָּא שֵׁד, שֶׁנֶּאֱמַר (ישעיה לד יד): ״וּפָגְשׁוּ צִיִּים אֶת אִיִּים וְשָׂעִיר עַל רֵעֵהוּ יִקְרָא״, וְאוֹמֵר (ישעיה יג כא): ״וּשְׂעִירִים יְרַקְּדוּ שָׁם״.
14. “Like the cloud-bursts upon the herbs” (Dt.32:2)—
When a person begins to study Torah
it falls upon him like a cloud-burst.
Now, cloud-burst (se`irim), can actually refer to
the term, “demon (sheid),”
as it is stated:
“And the goat-demon (sa`ir)15Sa`ir (“the hairy one”) is apparently a goat-demon, although it is unclear whether he is half-goat and half-human, like the familiar Greek satyr. In any case, the midrashic pun is achieved by juxtaposing the two senses of se`ir (“storm´and “demon”) combined with the assonance of sheid. shall call to its mate” (Is.34:14),
And further:
“There will the goat-demons (se`irim) prance” (Is.13:21).16//Sifra, qedoshim, per.9:8.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, הָיָה רַבִּי בְּנָיָה אוֹמֵר: אִם עָשִׂיתָ דִּבְרֵי תוֹרָה לִשְׁמָם, דִּבְרֵי תוֹרָה חַיִּים לָךְ, שֶׁנֶּאֱמַר (משלי ד כב): ״כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם״ וְאִם לֹא עָשִׂיתָ דִּבְרֵי תוֹרָה לִשְׁמָם, הֵם מְמִיתִים אוֹתְךָ, שֶׁנֶּאֱמַר יַעֲרֹף כַּמָּטָר לִקְחִי, וְאֵין עֲרִיפָה אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (דברים כא ד): ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״, וְאוֹמֵר (משלי ז כו): ״כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ״.
Another word:
“May my teaching drip like rain” (Dt.32:2).
R. Banaya used to teach:
If you have performed words of Torah for their own sake,
words of Torah will fill you with vitality,
for it is stated:
“For they are life to those who find them” (Prov.4:22).
But if you haven’t performed words of Torah for their own sake,
they will kill you,
as it is said:
“May my teaching drip like rain” (Dt.32:2).
Drip (ya`arof) actually refers to “killing,”
As it is said:
“There they shall behead (`arfu)17The root, `-r-f stands behind both the verbs, “to drip” and to “break the neck.” the calf in the riverbed” (Dt.21:4),18Cf. Pisqa’ 306.12.
And it is also said
[of the “smooth-speaking woman”]:
“For she has dropped many a corpse,
and enormous is the count of her victims” (Prov.7:26).
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, רַבִּי דּוֹסְתַּאי בֶּן יְהוּדָה אוֹמֵר: אִם כָּנַסְתָּ דִּבְרֵי תוֹרָה כְּדֶרֶךְ שֶׁכּוֹנְסִים הַמַּיִם בַּבּוֹר, לַסּוֹף שֶׁאַתָּה זוֹכֶה וְרוֹאֶה אֶת מִשְׁנָתְךָ, שֶׁנֶּאֱמַר (משלי ה טו): ״שְׁתֵה מַיִם מִבּוֹרֶךָ״. וְאִם כָּנַסְתָּ דִּבְרֵי תוֹרָה כְּדֶרֶךְ שֶׁכּוֹנְסִים מָטָר בְּבוֹרוֹת שִׁיחִים וּמְעָרוֹת, לַסּוֹף שֶׁאַתָּה מְנַזֵּל וּמַשְׁקֶה אֲחֵרִים, שֶׁנֶּאֱמַר (שם): ״וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ״, וְאוֹמֵר (שם ה טז): ״יָפוּצוּ מַעְיְנוֹתֶיךָ חוּצָה״.
15. Another word:
“May my teaching drip like rain” (Dt.32:2).
R. Dosethai b. Judah says:
If you have gathered together words of Torah [on a single topic]
—like they gather water into a [single] cistern—
you’ll eventually reap the benefit of your own repetitions,19Heb: mishnotekhah, “repetitions.” Assonant with mishnatekhah, “your review of the Mishnah.”
as it is said:
“Drink water from your own cistern” (Prov.5:15). But if you gather together words of Torah [on many topics]
—like they gather rain-water, into cisterns, pits, and cave-springs—
you’ll eventually have enough to provide water for others,
as it is said:
“Running water from your well” (Prov.5:15),
And, finally:
“Your fountains will gush in the street” (Prov.5:16).20Cf. 306.11 on the theme of gathering Torah and gathering water.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, הָיָה רַבִּי מֵאִיר אוֹמֵר: לְעוֹלָם הֱוֵי כוֹנֵס דִּבְרֵי תוֹרָה כְּלָלִים, שֶׁאִם אַתָּה כוֹנְסָם פְּרָטִים מְיַגְּעִים אוֹתְךָ וְאִי אַתָּה יוֹדֵעַ מַה לַּעֲשׂוֹת. מָשָׁל לְאָדָם שֶׁהָלַךְ לְקֵיסָרִי וְצָרִיךְ מֵאָה זוּז אוֹ מָאתַיִם זוּז הוֹצָאָה, אִם נוֹטְלָם פְּרָט – מְיַגְּעִים אוֹתוֹ וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת, אֲבָל מְצָרְפָם וְעוֹשֶׂה אוֹתָם סְלָעִים וּפוֹרֵט וּמוֹצִיא בְּכָל מָקוֹם שֶׁיִּרְצֶה. וְכֵן מִי שֶׁהוֹלֵךְ לְבֵית אִילְיָיס לַשּׁוּק וְצָרִיךְ מֵאָה מָנֶה אוֹ שְׁתֵּי רִבּוֹא הוֹצָאָה, אִם מְצָרְפָם סְלָעִים – מְיַגְּעִים אוֹתוֹ וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת, אֲבָל מְצָרְפָם וְעוֹשֶׂה אוֹתָם דִּינְרֵי זָהָב וּפוֹרֵט וּמוֹצִיא בְּכָל מָקוֹם שֶׁיִּרְצֶה.
with all the creatures in the world.HHhHHHhhH
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, כְּשֶׁאָדָם הוֹלֵךְ לִלְמוֹד תּוֹרָה תְּחִלָּה אֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת עַד שֶׁשּׁוֹנֶה שְׁנֵי סְפָרִים אוֹ שְׁנֵי סְדָרִים וְאַחַר כָּךְ נִמְשֶׁכֶת אַחֲרָיו כִּרְבִיבִים. לְכָךְ נֶאֱמַר: כִּרְבִיבִים עֲלֵי עֵשֶׂב.
“Like the cloud-bursts upon the herbs” (Dt.32:2).
When a person first goes to learn Torah,
he’s unable to function
until he reviews two scrolls (sefarim)
or [even, only] two chapters (sedarim).
Then, eventually, it comes to him in cloud-bursts!
This is the point of what is said:
“Like the cloud-bursts upon the herbs” (Dt.32:2)
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, מַה מָּטָר זֶה יוֹרֵד עַל הָאִילָנוֹת וְנוֹתֵן בָּהֶם מַטְעַמִּים לְכָל אֶחָד וְאֶחָד לְפִי מַה שֶּׁהוּא: בְּגֶפֶן לְפִי מַה שֶּׁהוּא, בְּזַיִת לְפִי מַה שֶּׁהוּא, בִּתְאֵנָה לְפִי מַה שֶּׁהִיא – כָּךְ דִּבְרֵי תוֹרָה, כֻּלָּהּ אַחַת, וְיֵשׁ בָּהּ מִקְרָא וּמִשְׁנָה תַּלְמוּד הֲלָכוֹת וְהַגָּדוֹת.
16. “May my teaching drip like rain” (Dt.32:2).
Just as your rain descends upon the trees,
giving each and every one a unique flavor of its own:
to the grapevine, a unique flavor;
to the olive tree, a unique flavor,
to the fig tree, a unique flavor—
just so, words of Torah are all identical in substance,
but take the form of Scripture-declamation23Heb: miqr’a, “that which is declaimed.”
and the oral-performative tradition,24Heb: mishnah, “that which is repeated.”
dialectics,25Heb: Talmud, “that which is learned.” legal traditions,26Heb: halachot, “legal rulings.”
and lore.27Heb: aggadot, “narratives.”
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, מַה שְׂעִירִם הַלָּלוּ יוֹרְדִים עַל הָעֲשָׂבִים וּמַעֲלִים אוֹתָם, וְיֵשׁ מֵהֶם אֲדֻמִּים וְיֵשׁ מֵהֶם יְרֻקִּים וְיֵשׁ מֵהֶם שְׁחוֹרִים וְיֵשׁ מֵהֶם לְבָנִים, כָּךְ דִּבְרֵי תוֹרָה יֵשׁ בָּהֶם בְּנֵי אָדָם חֲכָמִים, בְּנֵי אָדָם כְּשֵׁרִים, בְּנֵי אָדָם צַדִּיקִים, בְּנֵי אָדָם חֲסִידִים.
“Like the cloud-bursts upon the herbs” (Dt.32:2).
Just as your cloud-bursts descend upon the herbs,
causing them to sprout—
and some are red, and some are green,
and some are dark, and some are white,
So, too, words of Torah
[nurture diverse students]—
some of them are wise,28Heb: khachamim, “wise ones.” some are morally fit,29Heb: kesheirim, “those who are qualified.”
some are righteous,30Heb: tzadikim, “the righteous ones.” and some are truly pious.31Heb: khasidim, “pious ones.”
דָּבָר אַחֵר: מָה מָטָר זֶה אִי אַתָּה רוֹאֶה לוֹ עַד שֶׁבָּא, וְכֵן הוּא אוֹמֵר (מ״א יח מה): ״וַיְהִי עַד כֹּה וְעַד כֹּה וְהַשָּׁמַיִם הִתְקַדְּרוּ עָבִים״, כָּךְ תַּלְמִיד חֲכָמִים אֵין אַתָּה יוֹדֵעַ מַה הוּא עַד שֶׁיִּשְׁנֶה מִדְרָשׁ הֲלָכוֹת וְהַגָּדוֹת אוֹ עַד שֶׁיִּתְמַנֶּה פַּרְנָס עַל הַצִּבּוּר.
Another word:
Just as you can’t see your rain until it comes—
and in this vein, He says:
“In the meantime, the Heavens blackened with clouds” (1Ki.18:45)—
so, too, with a disciple of sages,
you can’t know what he’s made of until he performs
Scriptural hermeneutics,32Heb: midrash, “interpretation, exegesis.”
legal traditions, and lore.
Or until he accepts responsibility for communal well-being.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר, לֹא כְּמָטָר זֶה שֶׁבָּא מִן הַדָּרוֹם שֶׁכֻּלּוֹ לְשִׁדָּפוֹן וְכֻלּוֹ לְיֵרָקוֹן וְכֻלּוֹ לִקְלָלָה, אֶלָּא כְּמָטָר זֶה שֶׁבָּא מִן הַמַּעֲרָב שֶׁכֻּלּוֹ לִבְרָכָה. הָיָה רַבִּי סִימַיי אוֹמֵר: מִנַּיִן שֶׁכְּשֵׁם שֶׁהֵעִיד בָּהֶם מֹשֶׁה בְּיִשְׂרָאֵל שָׁמַיִם וָאָרֶץ כָּךְ הֵעִיד בָּהֶם אַרְבַּע רוּחוֹת הַשָּׁמַיִם, שֶׁנֶּאֱמַר: יַעֲרֹף כַּמָּטָר לִקְחִי – זוֹ רוּחַ מַעֲרָבִית שֶׁהִיא עׇרְפּוֹ שֶׁל עוֹלָם שֶׁכֻּלּוֹ לִבְרָכָה, תִּזַּל כַּטַּל אִמְרָתִי – זוֹ רוּחַ צְפוֹנִית שֶׁהִיא עוֹשָׂה אֶת הָרָקִיעַ נְקִיָּה כַּזָּהָב, כִּשְׂעִירִם עֲלֵי דֶשֶׁא – זוֹ רוּחַ מִזְרָחִית שֶׁמַּשְׁחֶרֶת אֶת הָרָקִיעַ כִּשְׂעִירִים, וְכִרְבִיבִים עֲלֵי עֵשֶׂב – זוֹ רוּחַ דְּרוֹמִית שֶׁמְּאָרֶגֶת אֶת הָרָקִיעַ כְּרָבִיב.
Another word:
“May my teaching drip like rain” (Dt.32:2)—
But not like certain rains, coming from the south,
which bring nothing but blast, rot, and a curse.
Rather, like other rains, coming from the west,
which bring nothing but blessing.
R. Simai used to teach:
How do I know that
just as Moses summoned the Heavens and the Earth
to testify against Israel,
he also summoned against them
the four winds of the Heavens?
For it is stated:
“May my teaching drip (ya`arof) like rain” (Dt.32;2)—
this refers to the west wind,
coming from the back (`orfo)33The midrashist continues fascination with the midrashic possibilities of the root, `-r-p. See also above, 306.12, 14. of the world,
which brings nothing but blessing.
“Let my discourse flow like dew” (Dt.32:2)—
this refers to the north wind,
which turns the sky clear as gold.
“Like the cloud-bursts upon the herbs” (Dt.32:2)—
this refers to the east wind,
which darkens the sky as if it were full of goat-demons.34For more word-play with the root, s-`-r, see 306.14. See Basser, pp.92-93.
“Like the rain droplets upon the fine grass” (Dt.32:2)—
this refers to the south wind,
which churns up the sky with thick clouds.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, וְכֵן הָיָה רַבִּי סִימַי אוֹמֵר: לֹא נֶאֶמְרוּ אַרְבַּע רוּחוֹת אֵלּוּ אֶלָּא כְּנֶגֶד אַרְבַּע רוּחוֹת הַשָּׁמַיִם. צְפוֹנִית – בִּימוֹת הַחַמָּה יָפָה וּבִימוֹת הַגְּשָׁמִים קָשָׁה, דְּרוֹמִית – בִּימוֹת הַחַמָּה קָשָׁה וּבִימוֹת הַגְּשָׁמִים יָפָה, מִזְרָחִית – לְעוֹלָם קָשָׁה, מַעֲרָבִית – לְעוֹלָם יָפָה. צְפוֹנִית – יָפָה לַחִטִּים בְּשָׁעָה שֶׁמַּכְנִיסִים שְׁלִישׁ וְקָשָׁה לַזֵּיתִים בְּשָׁעָה שֶׁחוֹנְטִים, דְּרוֹמִית – קָשָׁה לַזֵּיתִים בִּזְמַן שֶׁמַּכְנִיסִים שְׁלִישׁ וְיָפָה לַחִטִּים בְּשָׁעָה שֶׁחוֹנְטִים. וְכֵן הָיָה רַבִּי סִימַי אוֹמֵר: כָּל בְּרִיּוֹת שֶׁנִּבְרְאוּ מִן הַשָּׁמַיִם – נַפְשָׁם וְגוּפָם מִן הַשָּׁמַיִם, וְכָל בְּרִיּוֹת שֶׁנִּבְרְאוּ מִן הָאָרֶץ – נַפְשָׁם וְגוּפָם מִן הָאָרֶץ, חוּץ מֵאָדָם זֶה, שֶׁנַּפְשׁוֹ מִן הַשָּׁמַיִם וְגוּפוֹ מִן הָאָרֶץ. לְפִיכָךְ אִם עָשָׂה אָדָם תּוֹרָה וְעָשָׂה רְצוֹן אָבִיו שֶׁבַּשָּׁמַיִם, הֲרֵי הוּא כִּבְרִיּוֹת שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (תהלים פב ו): ״אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם״. לֹא עָשָׂה תּוֹרָה וְלֹא עָשָׂה רְצוֹן אָבִיו שֶׁבַּשָּׁמַיִם, הֲרֵי הוּא כִּבְרִיּוֹת שֶׁל מַטָּה, שֶׁנֶּאֱמַר (שם פב ז): ״אָכֵן כְּאָדָם תְּמוּתוּן״. וְכֵן הָיָה רַבִּי סִימַי אוֹמֵר: אֵין לְךָ פָּרָשָׁה שֶׁאֵין בָּהּ תְּחִיַּת מֵתִים, אֶלָּא שֶׁאֵין בָּנוּ כֹּחַ לִדְרֹשׁ, שֶׁנֶּאֱמַר (שם נ ד): ״יִקְרָא אֶל הַשָּׁמַיִם מֵעָל וְאֶל הָאָרֶץ לָדִין עַמּוֹ״. ״יִקְרָא אֶל הַשָּׁמַיִם מֵעָל״ זוֹ נְשָׁמָה, ״וְאֶל הָאָרֶץ לָדִין עַמּוֹ״ זֶה הַגּוּף, מִי דַיָּן עִמּוֹ. וּמִנַּיִן שֶׁאֵין מְדַבֵּר אֶלָּא בִּתְחִיַּת הַמֵּתִים? שֶׁנֶּאֱמַר (יחזקאל לז ט): ״מֵאַרְבַּע רוּחוֹת בּוֹאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה״.
Another word:
“May my teaching drip like rain” (Dt.32:2).
And so would R. Simai teach:
These four winds are only mentioned
because they correspond to the
four winds of the Heavens.
The north wind is favorable in sunny weather,
but is harsh in the rainy season.
The south wind is harsh in sunny weather,
but is favorable in the rainy season.
The east wind is always harsh,
while the west35Heb: ma`aravit may well be in the midrashist’s mind for its assonance with `arof. wind is always favorable.36Mechilta Ishmael, vayehi beshalach, 4.
The north wind is favorable for wheat,
by the time the kernels have reached
a third of their yield;
but it is harsh on olives,
whose fruit has just formed.
The south wind is harsh on olives,
at a third of their yield;
but it is favorable for wheat
whose kernels have just formed.17. R. Simai would also teach this:
All creatures that were created from the Heavens,
their souls and bodies originate in the Heavens.
And all creatures that were created from the Earth,
their souls and bodies originate on the Earth.
Except for your human being,
whose soul originates in the Heavens,
but whose body originates on the Earth.
Therefore, if a person performs deeds of Torah,
doing the will of his Heavenly Father,
he is certainly among the creatures from above,
for it is said:
“I proclaimed: you are gods!
All of you are the offspring of the Most High!” (Ps.82:6).
If he didn’t perform deeds of Torah,
and didn’t do the will of his Heavenly Father,
he is certainly among the creatures from below,
For it is said:
“And, indeed, like the Adam, you shall die” (Ps.82:7).
R. Simai would also teach this:
There is no scriptural passage
that fails to teach about
the revival of the dead
[as the reunion of body and soul].
It’s just that we don’t have the strength
to properly expound it!
As it is said:
“He calls out to the Heavens above, as well as to the Earth,
in judgment of His people” (ladin `ammo; Ps.50:4)37So the masoretic text. By shifting the vowels, however, (lidayen `imo) Sifre’s midrashist enables the text to be read as a solution to the problem of the nature of the esachatological union of soul and body —
“The Heavens above”—
this [appeal to the Heavens] implies
an invitation to the soul.
“As well as to the Earth, in judgment of His people”—
this [appeal to the Earth]
implies an address to the body,
“to be judged with him” 38Cf. Mechilta Rashbi-Nelson, shirat’a, pp.127-128. (lidayen `imo).39For discussion of the text of this difficult passage, see H: 493, Pisqa’ 306, n. 50.
And, on what basis do I know that
Scripture here addresses the revival of the dead?
For it is said:
“Come from the four directions—you wind,
and blow upon these dead bodies, so that they may live!” (Ezek.37:9)
כִּי שֵׁם ה׳ אֶקְרָא, מָצִינוּ שֶׁלֹּא הִזְכִּיר מֹשֶׁה שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא לְאַחַר עֶשְׂרִים וְאֶחָד דָּבָר. מִמִּי לָמַד? מִמַּלְאֲכֵי הַשָּׁרֵת, שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַזְכִּירִים אֶת הַשֵּׁם אֶלָּא לְאַחַר שָׁלֹשׁ קְדֻשּׁוֹת, שֶׁנֶּאֱמַר (ישעיה ו ג): ״וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת״. אָמַר מֹשֶׁה: דַּיִּי שֶׁאֶהְיֶה בְּפָחוֹת מִשִּׁבְעָה כְּמַלְאֲכֵי הַשָּׁרֵת. וַהֲרֵי דְּבָרִים קַל וָחֹמֶר: וּמַה מֹשֶׁה שֶׁהוּא חָכָם חֲכָמִים וְגָדוֹל שֶׁבַּגְּדוֹלִים וַאֲבִי הַנְּבִיאִים, לֹא הִזְכִּיר שְׁמוֹ שֶׁל מָקוֹם אֶלָּא לְאַחַר עֶשְׂרִים וְאֶחָד דָּבָר, הַמַּזְכִּיר שְׁמוֹ שֶׁל מָקוֹם בְּחִנָּם עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם ״לַה׳ עוֹלָה״, ״לַה׳ מִנְחָה״, ״לַה׳ שְׁלָמִים״, אֶלָּא ״עוֹלָה לַה׳״, ״מִנְחָה לַה׳״, שְׁלָמִים לַה׳? תַּלְמוּד לוֹמַר (ויקרא א ב): ״קָרְבָּן לַה׳״. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: וּמַה אֵלּוּ שֶׁהֵם מֻקְדָּשִׁים לַשָּׁמַיִם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יוּחַל שְׁמִי עֲלֵיהֶם עַד שֶׁיִּקָּדְשׁוּ, הַמַּזְכִּיר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא חִנָּם וּבִמְקוֹם בִּזָּיוֹן עַל אַחַת כַּמָּה וְכַמָּה.
18. “Upon the Name of HASHEM do I call” (Dt.32:3).
We have found that Moses only mentioned
the Name of the Blessed Holy One
after twenty one other praises.
From whom did he learn?
From the angelic attendants.
For the angelic attendants only mention
the Name [in the heavenly liturgy]
after three praises of consecration.
As it is said:
“Calling each to the other, they declare:
Holy, holy, holy is HASHEM of Retinues!” (Is.6:3).
Said Moses:
It is sufficient that I offer
no less than seven times of the epithets,
offered by the angelic attendants!—
[and seven of three equals twenty one].
Now, isn’t it a matter of simple logic?
Just as Moses—
a sage of sages, the greatest of the great,
and father of the Prophets—
only mentioned the Name of the All-Present
after twenty one epithets,
all the more so
should we caution against
random mention of the All-Present! 40Cf. Sifre Num., pinkhas, 134.
R. Shimon b. Yohai says:
How do I know that
a person should not consecrate
an offering with the formula:
To HASHEM a Whole-offering;
To HASHEM a Grain-offering;
To HASHEM a Communion-offering,
but rather, should consecrate as follows:
A Whole-offering to HASHEM;
a Grain-offering to HASHEM;
a Communion-offering to HASHEM?
The Teaching states:
“A sacrificial offering to HASHEM” (Lv.1:2).41= Sifra, wayiqra’, par.2:4.
Now, isn’t it a matter of simple logic?
Just as these offerings are already consecrated to Heaven,
yet the Blessed Holy One has ordered
that His Name not be invoked over them
until they are consecrated [before the Altar]—
all the more so
should we caution against random mention of
the Name of the Blessed Holy One, in a disgraceful place.42The “disgraceful place” (meqom bizayon) is not likely to refer to the place of prayer, such as a synagogue, but rather to the sub-lunar world as a whole.
כִּי שֵׁם ה׳ אֶקְרָא, רַבִּי יוֹסֵי אוֹמֵר מִנַּיִן לָעוֹמְדִים בְּבֵית הַכְּנֶסֶת וְאוֹמְרִים ״בָּרְכוּ אֶת ה׳ הַמְּבוֹרָךְ״ שֶׁעוֹנִים אֲחֵרִים ״בָּרוּךְ ה׳ הַמְּבוֹרָךְ לְעוֹלָם וָעֶד״, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ. אָמַר לוֹ רַבִּי נְהוֹרַאי: הַשָּׁמַיִם! דֶּרֶךְ אֶרֶץ הִיא, גּוֹלְיָירִים מִתְגָּרִים בַּמִּלְחָמָה וְגִבּוֹרִים נוֹצְחִים. וּמִנַּיִן שֶׁאֵין מְזַמְּנִים אֶלָּא בִּשְׁלֹשָׁה, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן שֶׁעוֹנִים אָמֵן אַחַר הַמְּבָרֵךְ, שֶׁנֶּאֱמַר: הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן שֶׁאוֹמְרִים ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא. וּמִנַּיִן לָאוֹמְרִים ״יְהֵא שְׁמוֹ הַגָּדוֹל מְבוֹרָךְ״ שֶׁעוֹנִים אַחֲרֵיהֶם ״לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים״, שֶׁנֶּאֱמַר: הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן אַתָּה אוֹמֵר שֶׁלֹּא יָרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם אֶלָּא כְּדֵי שֶׁיַּעֲשֶׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וּגְבוּרוֹת וּבִשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם, שֶׁנֶּאֱמַר (שמות ב כג-גד): ״וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרָיִם״, וְאוֹמֵר: ״וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ״, וְאוֹמֵר: כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן שֶׁלֹּא הֵבִיא הַמָּקוֹם פֻּרְעָנוּת וְלֹא הֵבִיא עֶשֶׂר מַכּוֹת עַל פַּרְעֹה וְעַל מִצְרַיִם אֶלָּא בִּשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם? שֶׁמִּתְּחִלַּת הָעִנְיָן הוּא אוֹמֵר (שם ה ב): ״מִי ה׳ אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ״, וּבְסוֹף הָעִנְיָן הוּא אוֹמֵר (שם ט כז): ״ה׳ הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים״. וּמִנַּיִן שֶׁלֹּא עָשָׂה הַמָּקוֹם נִסִּים וּגְבוּרוֹת עַל הַיָּם וּבַיַּרְדֵּן וּבְנַחֲלֵי אַרְנוֹן אֶלָּא בִּשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ בָּעוֹלָם, שֶׁנֶּאֱמַר (יהושע ה א): ״וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל מַלְכֵי״ וְגוֹ׳, וְכֵן רָחָב אוֹמֶרֶת לִשְׁלוּחֵי יְהוֹשֻׁעַ (שם ב י): ״כִּי שָׁמַעְנוּ אֵת אֲשֶׁר הוֹבִישׁ ה׳ אֶת מֵי יַם סוּף מִפְּנֵיכֶם״, תַּלְמוּד לוֹמַר: כִּי שֵׁם ה׳ אֶקְרָא. וּמִנַּיִן שֶׁלֹּא יָרַד דָּנִיֵּאל לְגוֹב אֲרָיוֹת אֶלָּא בִּשְׁבִיל שֶׁיַּעֲשֶׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וּגְבוּרוֹת וּבִשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא, וְאוֹמֵר (דניאל ו כז): ״מִן קֳדָמַי שִׂים טְעֵם דִּי בְכָל שָׁלְטָן מַלְכוּתִי לֶהֱוֹן זָיְעִין וְדָחֲלִין מִן קֳדָם אֱלָהֵהּ דִּי דָנִיֵּאל״. וּמִנַּיִן אַתָּה אוֹמֵר שֶׁלֹּא יָרְדוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לְתוֹךְ כִּבְשַׁן הָאֵשׁ אֶלָּא כְּדֵי שֶׁיַּעֲשֶׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וּגְבוּרוֹת בִּשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם, שֶׁנֶּאֱמַר (שם ג לב-לג): ״אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמִּי אֱלָהָא עִלָּאָה שְׁפַר קֳדָמַי לְהַחֲוָיָה״, וְאוֹמֵר: ״אָתוֹהִי כְּמָה רַבְרְבִין וְתִמְהוֹהִי כְּמָה תַקִּיפִין״. וּמִנַּיִן שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַזְכִּירִים שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִלְמַעְלָה עַד שֶׁיַּזְכִּירוּ יִשְׂרָאֵל מִלְּמַטָּה, שֶׁנֶּאֱמַר (דברים ו ד): ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״, וְאוֹמֵר (איוב לח ז): ״בְּרָן יַחַד כּוֹכְבֵי בֹקֶר״ וַהֲדַר (שם): ״וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים״, ״כּוֹכְבֵי בֹקֶר״, אֵלּוּ יִשְׂרָאֵל שֶׁמְּשׁוּלִים בַּכּוֹכָבִים, שֶׁנֶּאֱמַר (בראשית כב יז): ״וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם״; ״וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים״, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, וְכֵן הוּא אוֹמֵר (איוב א ו): ״וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל ה׳״.
19. “Upon the Name of HASHEM do I call” (Dt.32:3).
R. Yose says:
How do I know of those
who rise in prayer in the Gathering House43Heb: beit hakneset; namely, the synagogue. to proclaim:
“Bless HASHEM, may He be blessed”—
that we respond to them with:
“Blessed is HASHEM, the blessed One, forever and beyond!”
For it is said:
“Upon the name of HASHEM do I call, ascribe greatness to our God!” (Dt.32:3)—
[Thus the call to prayer should elicit an enhanced response].
R. Nehorai said to him:
By the Heavens!!
Isn’t it just the way of the world?
The infantry [gathered for prayer] fights the war,
but the officers [leading the prayer]
get credit for the victory!44Cf. B. Ber.53b. For alternate translations, see Basser: 94 and H:494, Pisqa’ 306, n.57.
Now, how do I know that
we may only convene [the blessing after the meal]
in the presence of at least three diners?45//M. Ber. 7:1. The convening formula of the birkat hamazon, the post-dining prayer of praise and thanksgiving, must be recited if three or more have broken bread together. See also Mechilta Ishmael, paskha’ par. 16.
As it is said:
“Upon the name of HASHEM do I call, ascribe46The exegesis works because the verb, “ascribe”, is in the plural (hawwu). greatness to our God!” (Dt.32:3)—
[the caller is one, the ascribers are two additional diners].
Now, how do I know that
we respond with “Amen” after [one who utters] a blessing?
For it is said:
“ascribe greatness to our God” (Dt.32:3)—
[with an affirmative “Amen”].47Cf. Mechilta Ishmael, paskha’, par. 16.
Now, how do I know that,
[after declaiming the liturgical “Listen, Israel” (Dt.6:4),]
one recites thereafter:
“Blessed be the Exalted Name!
May His kingdom thrive,
forever and beyond”?48During the liturgical recitation of he Shema, the phrase is interpolated between Dt.6:4 and 6:5 of the liturgical recitation. The composition of the Shema’s three paragraphs is discussed at M. Ber. 2:2.
For it is said:
“Upon the name of HASHEM do I call” (Dt.32:3)
Now, how do I know
of those who declare [during their recitation of the Sanctification]:49Heb; qaddish. A praise-liturgy after Torah study.
May His great Name be blessed,
that one responds after them with:
Forever and an eternity of eternities?
As it is said:
“ascribe greatness to our God” (Dt.32:3)
20. Now, on what basis do you claim that
our Patriarchs descended to Egypt
only so that the Blessed Holy One
might work wondrous prodigies for them,
and in order to sanctify His great Name in the world?
For it is said:
“And so, in the fullness of days, the king of Egypt died” (Ex.2:23).
And it continues:
“Then God heard their groaning and He remembered His covenant
with Abraham, with Isaac, and with Jacob” (Ex.2:24).
And, finally:
“Upon the name of HASHEM do I call,
ascribe greatness to our God!” (Dt.32:3).
Now, on what basis do I know that
the All-Present brought retribution, and ten blows,
upon Pharaoh and upon Egypt,
only in order to sanctify His great Name in the world?
Because at the beginning of the matter, He says:
“Who is HASHEM that I should obey His voice?” (Ex.5:2)
And by the end of it He says:
“HASHEM is the righteous one, but I and my people are the wicked ones!” (Ex.9:27)—
[the retributions are carefully administered from the outset
to elicit Pharaoh’s final confession].
Now, on what basis do I know that
the All-Present worked wondrous prodigies
at the [Reed] Sea, at the Jordan River,
and in the river-beds of Arnon,
only in order to sanctify His Name in the world?
As it is said:
“Now, then they heard . . .
that HASHEM had dried up the Jordan for the sake of Israel” (Josh.5:1).
And thus did Rahab speak to Joshua’s agents:
“For we have heard how HASHEM dried up
the Reed sea from before you!” (Josh.2:10).
The Teaching states:
“Upon the name of HASHEM do I call!” (Dt.32:3).
Now, how do I know that
Daniel descended into the lions’ lair
only so that the Blessed Holy One might
work wondrous prodigies for him,
and in order to sanctify His great Name in the world?
As it is said:
“Upon the name of HASHEM do I call!” (Dt.32:3)
And, furthermore it says
[regarding Nebuchadnezer]:
“I hereby declare that, in all my royal realm, people shall tremble in fear
of the God of Daniel!” (Dan.6:27).
Now, on what basis do you claim that
Hananiah, Mishael, and Azariah descended into the fiery furnace
only so that the Blessed Holy One might
work wondrous prodigies for them,
and in order to sanctify His great Name in the world?
As it is said:
“The portents and prodigies that the Supernal God has worked for me,
it pleases me to recount” (Dan.3:32).
And, He continues:
“How numerous His portents, and His prodigies, how mighty!” (Dan.3:33).
Now, how do I know that
the angelic attendants above
do not mention in their liturgies
the Name of the Blessed Holy One
until Israel mentions Him in prayer below?
For it is said:
“Listen, Israel! HASHEM is our God, HASHEM alone!” (Dt.6:4)
And it is also said:
“When the morning stars sang together” (Job38:7)
And then:
“And the sons of God rejoiced” (Job38:7)
“The morning stars”—
this refers to Israel, who is compared to the stars,
As it is said:
“And I will vastly multiply your descendant like the stars of the Heavens” (Gn.22:17).
And the sons of God rejoiced”—
this refers to the angelic attendants.
And, similarly, He says:
“Then the sons of God arrived to stand erect before HASHEM” (Job1:6)