Pisqa’ 96203H:143-145; JN1:252-254. 1. “It shall never again be rebuilt” (Dt.13:17)— don’t even make it into a garden or an orchard. nor even a coop for Herodian doves, as in the words of R. Akiva.204Cf. M. San.10:6; T. San.14:6.
“Let no trace of the doomed property remain in your hands” (Dt.13:18). On this basis they taught: If one took [from doomed property] a staff, a pitch-fork, a spindle-whorl, or a rod— benefit from any of them is forbidden. If they are mixed up with other objects, benefit from any of the [mixed] objects is forbidden. What shall one do with them? Let him bring their [monetary] benefit to the Salt Sea [and throw the coins into the Sea]. The sum of the matter: anyone who benefits from [an object serving] a foreign cult shall bring its [monetary] benefit to the Salt Sea [for disposal].205//M. AZ.3:9.
2. “So that HASHEM might turn from His blazing anger”(Dt.13:18)— as long as a foreign cult exists in the world His blazing anger will exist in the world; when a foreign cult is removed from the world, His blazing anger will be removed from the world.
“And grant you mercy, and be merciful to you” (Dt.13:18)— to you is mercy granted, but no mercy is granted to others! On this basis would Rabban Gamliel, our Teacher, say: As long as you show mercy to people, mercy is shown to you from Heaven; but when you show no mercy to people, Heaven shows you no mercy.206//T. BQ.9:30. “And multiply you” (Dt.13:18)— just as it is said: “And I will multiply your descendants like the stars in Heaven” (Gn26:4).
3. “For you will hear the voice of HASHEM your God” (Dt.13:19). On this basis they taught: If a person begins by hearing only a little [Torah], he’ll eventually hear much.207Cf. Pisqa’ 79.1
“By observing all His commandments, which I am commanding you this day” (Dt.13:18)— so that the simplest commandment shall be as dear to you as the most arduous commandment.208Cf, M. Avot.2:1 and Pisqa’ot 79.3, 82.1.
“To do what is virtuous in the eyes of HASHEM your God” (Dt.13:18)— this confirms what R. Ishmael says: “what is virtuous” (Dt.13:18)— in the sight of Heaven.209Cf. Pisqa’ 79.2.
“You are the children of HASHEM your God” (Dt.14:1)— R. Judah says: if you conduct yourselves as proper children, you will indeed be [treated like proper] children; but if not— you will not be [treated like proper] children! R. Meir says: Either way, “You are the children of HASHEM your God” (Dt.14:1). And, similarly, He says: “It shall be said of them: Children of the Living God!” (Hos.2:1).210Cf. M. Avot 3:14.
4. “Do not cut into yourselves” (titgodedu; Dt.14:1)— do not form factions (‘agudot].211The assonance of words formed from different roots (g-w-d and (‘-g-d) inspires this famous midrashic homily. Rather, you should all be a unified faction. And, similarly, He says: “He has grounded His faction (‘agudato) on the earth” (Am.9:6). 212Cf. M. Avot 3:9.
Another word: “Do not cut into yourselves” (Dt.14:1)— do not cut into yourselves according to the rites of others who cut into themselves, for it is said [of the prophets of Baal]: “And they cut into themselves according to their custom” (1Ki.18:28)
5. “And do not make a bald-spot between your eyes in mourning the dead” (Dt.14:1). Is it possible to say that we are held liable only [for a bald-spot made] between the eyes? On what basis do we include [shaving] the entire head [in this proscription]? The Teaching states [regarding Priests]: “They shall not make a bald-spot upon their head” (Lv.21:5)— this includes [shaving] the entire head. Is it possible to say that the Priests— for whom Scripture mandates additional commandments— shall be held liable for each and every bald-spot, and for [shaving] the entire head, as well as between the eyes, while [non-Priests among] Israel— for whom Scripture does not mandate additional commandments— shall be held liable only for one [bald-spot], and shall be held liable only for one between the eyes ? The Teaching specifies: bald-spot [here (Dt.14:1)] and bald-spot [there (Lv.21:5)], [and thus] permits an analogical inference. Just as the bald-spot mentioned for Priests imposes liability for each and every bald-spot, and [liability for shaving] the head, as well as between the eyes, so, too, the bald-spot mentioned for Israel, should impose liability for each and every bald-spot, and [liability for shaving]the head, as well as between the eyes! And just as the bald-spot mentioned for Israel, imposes liability only [as part of a mourning rite] for the dead, so, too, the bald-spot mentioned for Priests, should impose liability only [as part of a mourning rite] for the dead.213Sifra, ‘emor, per. 1:1-3.
(דברים יג יז) לֹא תִבָּנֶה עוֹד, לֹא תַעֲשֶׂה אוֹתָהּ אֲפִלּוּ גַּנּוֹת וּפַרְדֵּסִים, אֲפִלּוּ שׁוֹבַךְ יוֹנֵי הַרְדְּסָאוֹת, כְּדִבְרֵי רַבִּי עֲקִיבָה.
Pisqa’ 96203H:143-145; JN1:252-254.
1. “It shall never again be rebuilt” (Dt.13:17)—
don’t even make it into a garden or an orchard.
nor even a coop for Herodian doves,
as in the words of R. Akiva.204Cf. M. San.10:6; T. San.14:6.
(דברים יג יח) וְלֹא יִדְבַּק בְּיָדְךָ מְאוּמָה מִן הַחֵרֶם, מִכָּן אָמְרוּ (ע״ז ג ט): נָטַל מַקֵּל אוֹ מַלְגֵּז אוֹ כַּרְכַּר אוֹ שַׁרְבִיט – כֻּלָּם אֲסוּרִים בַּהֲנָיָה; נִתְעָרְבוּ בַאֲחֵרִים – כֻּלָּם אֲסוּרִים בַּהֲנָאָה. מַה יַּעֲשֶׂה לָהֶם? יוֹלִיךְ הֲנָיָה לְיָם הַמֶּלַח. כְּלָלוֹ שֶׁל דָּבָר: כָּל הַנֶּהֱנֶה מֵעֲבוֹדָה זָרָה – יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח.
“Let no trace of the doomed property remain in your hands” (Dt.13:18).
On this basis they taught:
If one took [from doomed property]
a staff, a pitch-fork, a spindle-whorl, or a rod—
benefit from any of them is forbidden.
If they are mixed up with other objects,
benefit from any of the [mixed] objects is forbidden.
What shall one do with them?
Let him bring their [monetary] benefit to the Salt Sea
[and throw the coins into the Sea].
The sum of the matter:
anyone who benefits from [an object serving] a foreign cult
shall bring its [monetary] benefit to the Salt Sea [for disposal].205//M. AZ.3:9.
לְמַעַן יָשׁוּב ה׳ מֵחֲרוֹן אַפּוֹ, כָּל זְמַן שֶׁעֲבוֹדָה זָרָה בָּעוֹלָם – חֲרוֹן אַף בָּעוֹלָם, נִסְתַּלְּקָה עֲבוֹדָה זָרָה מִן הָעוֹלָם – נִסְתַּלֵּק חֲרוֹן אַף מִן הָעוֹלָם.
2. “So that HASHEM might turn from His blazing anger”(Dt.13:18)—
as long as a foreign cult exists in the world
His blazing anger will exist in the world;
when a foreign cult is removed from the world,
His blazing anger will be removed from the world.
וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ, לְךָ רַחֲמִים וְלֹא לַאֲחֵרִים רַחֲמִים. מִכָּן הָיָה רַבָּן גַּמְלִיאֵל בְּרַבִּי אוֹמֵר: כָּל זְמַן שֶׁאַתָּה מְרַחֵם עַל הַבְּרִיּוֹת – מְרַחֲמִים עָלֶיךָ מִן הַשָּׁמַיִם, אֵין אַתָּה מְרַחֵם עַל הַבְּרִיּוֹת – אֵין מְרַחֲמִים עָלֶיךָ מִן הַשָּׁמַיִם. וְהִרְבֶּךָ – כְּמָה שֶׁנֶּאֱמַר (בראשית כו ד): ״וְהִרְבֵּיתִי אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמָיִם״.
“And grant you mercy, and be merciful to you” (Dt.13:18)—
to you is mercy granted,
but no mercy is granted to others!
On this basis would Rabban Gamliel, our Teacher, say:
As long as you show mercy to people,
mercy is shown to you from Heaven;
but when you show no mercy to people,
Heaven shows you no mercy.206//T. BQ.9:30.
“And multiply you” (Dt.13:18)—
just as it is said:
“And I will multiply your descendants like the stars in Heaven” (Gn26:4).
כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ – הַכֹּל בִּזְכוּת אֲבוֹתֶיךָ.
“As He swore to your ancestors” (Dt.13:18)—
all this because of the merit of your ancestors!
(דברים יג יט) כִּי תִשְׁמַע בְּקוֹל ה׳ אֱלֹהֶיךָ, מִכָּן אָמְרוּ: הִתְחִיל אָדָם לִשְׁמֹעַ קִמְעָה – סוֹפוֹ לִשְׁמֹעַ הַרְבֵּה.
3. “For you will hear the voice of HASHEM your God” (Dt.13:19).
On this basis they taught:
If a person begins by hearing only a little [Torah],
he’ll eventually hear much.207Cf. Pisqa’ 79.1
לִשְׁמֹר אֶת כָּל מִצְוֹתָיו אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם, שֶׁתְּהֵא מִצְוָה קַלָּה חֲבִיבָה עָלֶיךָ כְּמִצְוָה חֲמוּרָה.
“By observing all His commandments, which I am commanding you this day” (Dt.13:18)—
so that the simplest commandment
shall be as dear to you
as the most arduous commandment.208Cf, M. Avot.2:1 and Pisqa’ot 79.3, 82.1.
לַעֲשׂוֹת הַיָּשָׁר בְּעֵינֵי ה׳ אֱלֹהֶיךָ, זוֹ הִיא שֶׁרַבִּי יִשְׁמָעֵאל אוֹמֵר: ״הַיָּשָׁר״ – בְּעֵינֵי שָׁמַיִם.
“To do what is virtuous in the eyes of HASHEM your God” (Dt.13:18)—
this confirms what R. Ishmael says:
“what is virtuous” (Dt.13:18)—
in the sight of Heaven.209Cf. Pisqa’ 79.2.
(דברים יד א) בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם, רַבִּי יְהוּדָה אוֹמֵר: אִם נוֹהֲגִים אַתֶּם מִנְהַג בָּנִים – הֲרֵי אַתֶּם בָּנִים, וְאִם לָאו – אִי אַתֶּם בָּנִים! רַבִּי מֵאִיר אוֹמֵר: בֵּין כָּךְ וּבֵין כָּךְ בָּנִים אַתֶּם לַה׳ אֱלֹהֵיכֶם, וְכֵן הוּא אוֹמֵר (הושע ב א): ״וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל״ וְגוֹ׳.
“You are the children of HASHEM your God” (Dt.14:1)—
R. Judah says:
if you conduct yourselves as proper children,
you will indeed be [treated like proper] children;
but if not—
you will not be [treated like proper] children!
R. Meir says:
Either way,
“You are the children of HASHEM your God” (Dt.14:1).
And, similarly, He says:
“It shall be said of them: Children of the Living God!” (Hos.2:1).210Cf. M. Avot 3:14.
לֹא תִתְגֹּדְדוּ – לֹא תֵעָשׂוּ אֲגֻדּוֹת, אֶלָּא הֱיוּ כֻּלְּכֶם אֲגֻדָּה אַחַת, וְכֵן הוּא אוֹמֵר (עמוס ט ו): ״הַבּוֹנֶה בַשָּׁמַיִם מַעֲלוֹתָיו וַאֲגֻדָּתוֹ עַל אֶרֶץ יְסָדָהּ״.
4. “Do not cut into yourselves” (titgodedu; Dt.14:1)—
do not form factions (‘agudot].211The assonance of words formed from different roots (g-w-d and (‘-g-d) inspires this famous midrashic homily.
Rather, you should all be a unified faction.
And, similarly, He says:
“He has grounded His faction (‘agudato) on the earth” (Am.9:6). 212Cf. M. Avot 3:9.
דָּבָר אַחֵר: לֹא תִתְגֹּדְדוּ – לֹא תִתְגֹּדְדוּ כְּדֶרֶךְ שֶׁאֲחֵרִים מִתְגּוֹדְדִים, שֶׁנֶּאֱמַר (מלכים א יח כח): ״וַיִּתְגֹּדְדוּ כְּמִשְׁפָּטָם״.
Another word:
“Do not cut into yourselves” (Dt.14:1)—
do not cut into yourselves
according to the rites
of others who cut into themselves,
for it is said [of the prophets of Baal]:
“And they cut into themselves according to their custom” (1Ki.18:28)
וְלֹא תָשִׂימוּ קָרְחָה, יָכוֹל לֹא יְהוּ חַיָּבִים אֶלָּא עַל בֵּין עֵינֵיכֶם בִּלְבַד? מִנַּיִן לְרַבּוֹת כָּל הָרֹאשׁ? תַּלְמוּד לוֹמַר (ויקרא כא ה): ״בְּרֹאשָׁם״ – לְרַבּוֹת כָּל הָרֹאשׁ. יָכוֹל הַכֹּהֲנִים, שֶׁרִבָּה בָהֶם הַכָּתוּב מִצְווֹת יְתֵרוֹת, חַיָּבִים עַל כָּל קָרְחָה וְקָרְחָה וְחַיָּבִים עַל הָרֹאשׁ כְּבֵין הָעֵינַיִם, אֲבָל יִשְׂרָאֵל, שֶׁלֹּא רִבָּה בָהֶם הַכָּתוּב מִצְווֹת יְתֵרוֹת, לֹא יְהוּ חַיָּבִים אֶלָּא אַחַת, וְלֹא יְהוּ חַיָּבִים אֶלָּא עַל בֵּין הָעֵינַיִם בִּלְבַד? תַּלְמוּד לוֹמַר: קָרְחָה קָרְחָה, לִגְזֵרָה שָׁוָה! מַה קָרְחָה הָאֲמוּרָה בַּכֹּהֲנִים, חַיָּבִים עַל כָּל קָרְחָה וְקָרְחָה וְחַיָּבִים עַל הָרֹאשׁ כְּבֵין הָעֵינַיִם, אַף קָרְחָה הָאֲמוּרָה בְּיִשְׂרָאֵל, חַיָּבִים עַל כָּל קָרְחָה וְקָרְחָה וְחַיָּבִים עַל הָרֹאשׁ כְּבֵין הָעֵינַיִם. מַה קָרְחָה הָאֲמוּרָה בְּיִשְׂרָאֵל, אֵין חַיָּבִים אֶלָּא עַל הַמֵּת, אַף קָרְחָה הָאֲמוּרָה בַּכֹּהֲנִים, אֵין חַיָּבִים אֶלָּא עַל הַמֵּת!
5. “And do not make a bald-spot between your eyes in mourning the dead” (Dt.14:1).
Is it possible to say that
we are held liable only
[for a bald-spot made] between the eyes?
On what basis do we include
[shaving] the entire head [in this proscription]?
The Teaching states [regarding Priests]:
“They shall not make a bald-spot upon their head” (Lv.21:5)—
this includes [shaving] the entire head.
Is it possible to say that the Priests—
for whom Scripture mandates
additional commandments—
shall be held liable
for each and every bald-spot,
and for [shaving] the entire head,
as well as between the eyes,
while [non-Priests among] Israel—
for whom Scripture does not mandate
additional commandments—
shall be held liable
only for one [bald-spot],
and shall be held liable
only for one between the eyes ?
The Teaching specifies:
bald-spot [here (Dt.14:1)]
and bald-spot [there (Lv.21:5)],
[and thus] permits an analogical inference.
Just as the bald-spot mentioned for Priests
imposes liability for each and every bald-spot,
and [liability for shaving] the head,
as well as between the eyes,
so, too, the bald-spot mentioned for Israel,
should impose liability for each and every bald-spot,
and [liability for shaving]the head,
as well as between the eyes!
And just as the bald-spot mentioned for Israel,
imposes liability only [as part of a mourning rite] for the dead,
so, too, the bald-spot mentioned for Priests,
should impose liability only [as part of a mourning rite] for the dead.213Sifra, ‘emor, per. 1:1-3.