“When you will come to the land of Canaan, which I am giving to you as a possession, and I will place a mark of leprosy on a house in the land of your possession” (Leviticus 14:34). “When you will come to the land of Canaan…and I will place a mark of leprosy on a house in the land of your possession.” That is what is written: “Indeed, God is good to Israel, to those pure of heart” (Psalms 73:1). One might [think God is good] to all; the verse states: “For those pure of heart,” those whose hearts are pure in the performance of mitzvot. “Happy is the person whose strength is in You” (Psalms 84:7). One might [think this applies] to all; the verse states: “Paths in their heart” (Psalms 84:7) – it is for those for whom the paths of Torah are paved in their heart. “Be good, Lord, to those who are good” (Psalms 125:4). One might [think it applies] to all; the verse states: “To the upright of heart” (Psalms 125:4). “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). One might [think it applies] to all; the verse states: “and He knows who takes refuge in Him” (Nahum 1:7). “The Lord is good to those who hope for Him” (Lamentations 3:25). One might [think it applies] to all; the verse states: “To the soul that seeks Him” (Lamentations 3:25). “The Lord is close to all who call Him” (Psalms 145:18). One might [think it applies] to all; the verse states: “To all who call Him in truth” (Psalms 145:18). “[A psalm of Asaf…] But I, my feet came close to veering” (Psalms 73:1–2). Rav and Levi, one said it was Asaf son of Koraḥ, and one said it was a different Asaf. The one who said it was Asaf son of Koraḥ [interprets the verse to mean]: I would have already been dwelling with my father in Gehenna. The one who said it was a different Asaf: I would have already been dwelling with the wicked in Gehenna. Why? “For I was jealous of the revelers [baholelim]” (Psalms 73:3). In the West,1The Land of Israel. they say: Those whose hearts are filled with wicked thoughts [holelot]. Rabbi Levi would call them: Arrogant cynics, who bring woe [alelai] to the world. “I saw the peace of the wicked” (Psalms 73:3). It is written: “There is no peace for the wicked” (Isaiah 57:21), and you say: “Peace of [shelom] the wicked”? Rather, I saw the retribution [shilumim] of the wicked. “For there are no chains toward their death; indeed, they are healthy” (Psalms 73:4). I did not cause them to contemplate with illnesses,2I did not bring upon them difficult illnesses that might cause them to contemplate the cause of their suffering. Some commentaries cite alternate versions of the text (see Rabbi David Luria; Etz Yosef). and I did not bind them in chains. But rather, “they are healthy [bari ulam]” – I rendered them as healthy [beriim] as the Hall [ulam], as we learned: The entrance to the Hall was forty cubits high and twenty cubits wide and there were five oak cornices above it.3Mishna Midot 3:7. These oak cornices were very sturdy and demonstrated the architectural strength of the Hall. The reference here is to the Hall in the Temple, which was situated between the Courtyard and the Sancturay. Rabbi Dostai ben Rabbi Yanai in the name of Rabbi Meir and the Rabbis, Rabbi Dostai said in the name of Rabbi Meir: This woman spins one maa of coarse thread and one maa of fine thread. These thin ones are for threads and those are for cords.4This is in explanation of the phrase “For there are no chains toward their death, indeed, they are healthy.” Rabbi Dostai explains that although when a woman spins thread some threads come out thick and some thin, in the case of the wicked, they may go through life with no hardship at all. The Rabbis say: They have no string of punishments from which they will die, but rather, they are healthy until judgment day. That is what is written: “He made the Hall of [veulam] the throne where he would judge, the Hall of [ulam] judgment” (I Kings 7:7). “They are excluded from human toil” (Psalms 73:5). Not to plow, not to sow, and not to reap. “No plagues of man afflict them” (Psalms 73:5), Rav Hamnuna said: Not even the plagues that afflict those in whose regard it is written: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”5Although the evildoers of the nations of the world do not suffer in this world and are punished in the World to Come, Moses warns Israel that they will suffer for their sins in this world in order that they may be rewarded in the World to Come.
That is what is written: “The increase of his house will be exiled, poured out [nigarot] on the day of His wrath” (Job 20:28). They will be dragging [gorerin] it and taking it out. When? It is on the day that the Holy One blessed be He will arouse [sheyigareh] his wrath against that man. How so? If a man says to another: ‘Lend me a kav of wheat,’ and he says: ‘I do not have.’ [He asks to borrow] a kav of barley, [and the man responds:] ‘I do not have.’ [He asks to borrow] a kav of dates, [and the man responds:] ‘I do not have.’ If a woman says to another: ‘Lend me a sifter,’ and she says: ‘I do not have.’ ‘Lend me a sieve,’ and she says: ‘I do not have.’ What does the Holy One blessed be He do? He brings leprosy upon the house. When he takes all of his utensils out,6See Leviticus 14:36; when a house is struck by leprosy it must be cleared completely before the priest enters. the people see and say: ‘Would he not say that he has nothing? See how much wheat there is here, how much barley, how many dates there are here. The house has been deservedly cursed with these curses.’ Rabbi Yitzḥak ben Elazar cites it from this verse: “recessed [shekaarurot]” (Leviticus 14:37); the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”
For ten matters leprosy comes: For idol worship, for forbidden sexual relations, for bloodshed, for desecration of the Name, for blaspheming of the Name, for one who robs the public, for one who steals what is not his, for the haughty, for slander, and for miserliness. For idol worship – [this is derived] from [the precedent of] Israel, who bore false witness against the Holy One blessed be He and said regarding the calf: “This is your god, Israel” (Exodus 32:4). From where is it derived that they were afflicted with leprosy? As it is stated: “Moses saw the people, that it was exposed [farua]” (Exodus 32:25); that there was an outbreak of leprosy in their midst.7Regarding the leper it is written: “The hair of his head shall go loose [farua]” (Leviticus 13:45). For forbidden sexual relations, from the daughters of Israel, as it is stated: “Because the daughters of Zion are haughty [and they walk with outstretched necks and painted eyes, they walk with dainty steps and strut their feet]” (Isaiah 3:16).8They would attempt to attract attention in order to engage in forbidden sexual relations. From where is it derived that they were afflicted with leprosy? It is as it is stated: “The Lord will afflict the head of the daughters of Zion with scabs” (Isaiah 3:17). For bloodshed, from Yoav, as it is stated: “It shall rest on the head of Yoav…[may there not be eliminated from the house of Yoav those who suffer from discharge and lepers]” (II Samuel 3:29).9Yoav, King David’s general, was punished for having engaged in unnecessary bloodshed. See, e.g., I Kings 2:32. For desecration of the Name, from Geḥazi. “Geḥazi, the lad of…the man of God, said: [I will run after him and take something [me’uma] from him]” (II Kings 5:20). What is me’uma? It is from the blemish [min muma] that is in him. From where is it derived that he was afflicted with leprosy? As it is stated: “The leprosy of Naaman shall cleave to you” (II Kings 5:27). For blaspheming of the name, from Goliath, as it is stated: “The Philistine cursed David by his gods” (I Samuel 17:43). From where is it derived that he was afflicted with leprosy? As it is stated: “This day, the Lord will deliver you [yasgirekha] into my hand” (I Samuel 17:46), and the word for delivery stated here is nothing other than an expression of leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:21). For one who robs the public, from Shevna, who would derive benefit from consecrated property. From where is it derived that he was afflicted with leprosy? As it is stated: “Behold, the Lord will rattle you a great rattling and He will wrap you up [veotekha ato]” (Isaiah 22:17). Veotekha ato is nothing other than leprosy, as it is stated: “And he shall cover [yateh] his upper lip” (Leviticus 13:45). For one who steals what is not his, from Uziyahu,10He sought to usurp the high priesthood. See II Chronicles 26:16; Vayikra Rabba 16:1. as it is written: “King Uzziah was a leper until the day of his death” (II Chronicles 26:21). For haughtiness, as it is written: “But with his strengthening, his heart grew arrogant, until it became corrupt, and he trespassed against the Lord his God” (II Chronicles 26:16). For slander, from Miriam, as it is written: “Miriam and Aaron spoke against Moses” (Numbers 12:1). From where is it derived that she was afflicted with leprosy? As it is stated: “The cloud withdrew from upon the Tent, [and behold, Miriam was leprous like snow]” (Numbers 12:10). For miserliness, as it is stated: “The one to whom the house belongs [asher lo habayit] shall come” (Leviticus 14:35), one who designated his house for himself [lo] and does not wish to benefit others. Like what Rabbi Elazar said: “recessed [shekaarurot]” (Leviticus 14:37), the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”
Rav Huna in the name of Rabbi Yehoshua bar Avin and Rabbi Zekharya, son-in-law of Rabbi Levi, in the name of Rabbi Levi: The Merciful One does not afflict human beings first. From whom do you derive it? From Job, as it is stated: “The oxen were plowing [and the donkeys grazing beside them, and Sheba fell upon them and took them]” (Job 1:14–15).11Before afflicting Job himself, God took away his possessions. This teaches that the Holy One blessed be He showed him a sample of the World to Come, as it is stated: “The plowman will encounter the reaper” (Amos 9:13).12The midrash makes an ancillary point based on the fact that the donkeys were grazing alongside the oxen that were plowing. Generally there is nothing to graze in a field that has just been plowed. The midrash therefore derives that God gave a glimpse of the future reality described in Amos, in which the plowmen and reaper will work in the field at the same time because the produce will grow immediately. “Sheba fell upon them and took them; [they smote the lads by the sword]” (Job 1:15). Rabbi Avin bar Kahana said: They went from the village of Kerainos, traveled through all the intervening towns, and arrived at the tower of Tzivaya and they died there.13The lads were taken captive along with the animals, and died of their wounds only after they had travelled with their captors. “Only [rak] I, alone, escaped to tell you” (Job 1:15). Rabbi Yudan said: Everywhere that rak is stated, it is a limitation. He, too, was broken and stricken. Rabbi Yudan said: “Alone,” and it was incumbent upon me alone to tell you. He, too, once he heard, he immediately died.14Once Job heard the testimony of the lone survivor, that survivor died. “This one was still speaking, and that one came and said: The Chaldeans set three columns [and staged a raid against the camels and took them; they smote the lads by the sword and only I alone escaped to tell you]” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard this he immediately began mobilizing his armies for war. That is what is written: “Because I feared the great horde and the contempt of families breaking me” (Job 31:34). He said: ‘This nation is contemptible,’ as it is stated: “Behold, the land of the Chaldeans, this people that was not” (Isaiah 23:13) – that did not come other than to impose fear. Since it is stated: “A fire of God fell from the heavens” (Job 1:16), he said: ‘What can I do?’ “A voice fell from the heavens” (Daniel 4:28). ‘What can anyone do?’ “I would be silent and not go out of the entrance” (Job 31:34). “He took for himself a potsherd to scratch with it” (Job 2:8).15This is because he was afflicted with severe boils (see Job 2:7). The same is true in Egypt. “He delivered their livestock to hail, their cattle to bolts of lightning” (Psalms 78:48). Then, “it struck their vines and their fig trees, and it broke the trees of their border” (Psalms 105:33). Then, “He smote every firstborn in their land, the first fruits of all their vigor” (Psalms 105:36).16First God struck the Egyptians’ property and only then did He smite human beings. The same is true of Maḥlon and Kilyon. Initially, the attribute of justice affected their property, and then, “both of them, Maḥlon and Kilyon, died” (Ruth 1:5). Regarding leprosy that befalls a person, initially it befalls his house. If he repents, it requires removal;17Removal of the stones; see Leviticus 14:40. if not, it requires demolition.18See Leviticus 14:45. It befalls his garments. If he repents, it requires laundering; if not, it requires burning.19See Leviticus 13:54–55. It befalls his body. If he repents, he is purified; if not, “he shall dwell in isolation” (Leviticus 13:46).
Another matter, “when you will come to the land of Canaan.” They are seven nations, and you say “the land of Canaan”? The Rabbis say: It alluded to the fact that just as Ḥam castrated him and Canaan was punished; here, too, Israel sins and the land is cursed.20The Sages understood Ḥam to have castrated his father Noah (see Sanhedrin 70a, based on Genesis 9:22–24). In response, Noah cursed Ḥam’s son, Canaan (Genesis 9:25). Similarly, the verse refers here to the Land of Canaan to indicate that when the land is struck, it is due to sin, in this case the sins of Israel. Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: It is because Canaan was the progenitor of them all.21The other six nations that inhabited the land were descendants of Canaan, and therefore the land is called the Land of Canaan. That is what is written: “Canaan begot Sidon his firstborn, and Ḥet” (Genesis 10:15).22The subsequent verses (Genesis 10:16–18) list various other sons of Canaan, some of whom were the progenitors of the nations that inhabited the Land of Canaan. The Rabbis say: It is because they were all merchants, just as it says: “Whose merchants are princes; whose peddlers23The term for “its peddlers [kinaneha]” is grammatically related to the name Canaan. are the eminent of the land” (Isaiah 23:8). Rabbi Yosei ben Dosa said: Eliezer is Canaan.24Eliezer, the servant of Abraham (see Genesis 15:2), was a Canaanite. But because he served that righteous one, he emerged from the category of cursed and came into the category of blessed. That is what is written: “He said: Cursed is Canaan” (Genesis 9:25), and it is written: “Come, blessed of the Lord” (Genesis 24:31).25This was stated by Lavan to the servant of Abraham, identified by the Sages as Eliezer. Rabbi Yaakov in the name of Rabbi Yehuda in the name of Rabbi Natan of Beit Guvrin employed this in requesting to take his leave.26When taking leave of his host or an important individual, he would mention this comment. If Eliezer emerged from the category of cursed and came into the category of blessed because he served that righteous one; our brethren, Israel, who honor their prominent leaders, all the more so. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”
And it is written: “I will place a mark of leprosy.” Rabbi Ḥiyya taught: Is this good tidings for them, that leprosy will befall them? Rabbi Shimon ben Yoḥai taught: When the Canaanites heard that Israel was coming upon them, they arose and concealed their money in the houses and in the fields. The Holy One blessed be He said: ‘I promised their ancestors that I will take their descendants into a land full of everything good,’ as it is stated: “Houses full of everything good” (Deuteronomy 6:11). What does the Holy One blessed be He do? He brings leprosy in one’s house, and [the owner] demolishes it and finds the concealed cache. Who came and told the Canaanites that Israel was entering the land? Rabbi Yishmael bar Naḥman said: Joshua sent three missives to them. One who wishes to evacuate, let him evacuate. One who wishes to make peace, let him make peace. One who wishes to wage war, let him do so. The Girgashite stood and evacuated; therefore they were given a land as fine as their [previous] land. That is what is written: “Until I arrive and take you to a land like your land” (Isaiah 36:17); this is Africa. The Givonites made peace, as it is stated: “That the inhabitants of Givon had made peace” (Joshua 10:1). The thirty-one kings waged war and were defeated.
“On a house in the land of your possession” (Leviticus 14:34), this is the Temple,27This is based on the fact that the verse refers to a house, singular, rather than houses, plural. It is thus understood to refer to a house that is singularly unique (Maharzu). as it is stated: “Behold, I am profaning My Temple, the pride of your strength” (Ezekiel 24:21). “The one to whom the house belongs shall come” (Leviticus 14:35), this is the Holy One blessed be He, as it is stated: “Because of My house that is destroyed” (Haggai 1:9). “And tell the priest” (Leviticus 14:35), this is Jeremiah, as it is stated: “Of the priests that are in Anatot” (Jeremiah 1:1). “Something like a mark appears to be in the house” (Leviticus 14:35), this is the filth of idol worship. Some say: This is the idol of Manasseh. That is what is written: “Behold, north of the altar gate, the image of provocation in the entry [babia]” (Ezekiel 8:5). What is babia? Woe, woe [bia bia] that the resident evacuates the owner from his house. Rabbi Berekhya said: It is written: “For the bedding is too short for stretching out” (Isaiah 28:20); the bed cannot hold a woman, her husband, and her paramour together. Rather, “the cover is too narrow for taking cover [kehitkanes]” (Isaiah 28:20); you have created a great rival for Him of whom it is written: “He gathers [kones] sea water like a mound” (Psalms 33:7).28Because Israel engaged in idolatry, God removed His presence from their midst and from the Temple. “The priest shall command and they shall empty the house” (Leviticus 14:36) – “He took the treasures of the House of the Lord” (I Kings 14:26). “He shall demolish the house” (Leviticus 14:45) – “He demolished this House” (Ezra 5:12). “He shall take it outside the city” (Leviticus 14:45) – “and exiled the people to Babylon” (Ezra 5:12). One might [think] it will be forever; the verse states: “They shall take other stones” (Leviticus 14:42), as it is stated: “Therefore, so said the Lord God: Behold, I am laying a foundation in Zion, a stone, a trial stone, a precious cornerstone of a sturdy foundation; the faithful will not hurry” (Isaiah 28:16).
כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן וְנָתַתִּי נֶגַע צָרַעַת בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם (ויקרא יד, לד), הֲדָא הוּא דִכְתִיב (תהלים עג, א): אַךְ טוֹב לְיִשְׂרָאֵל אֱלֹהִים לְבָרֵי לֵבָב, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר לְבָרֵי לֵבָב, אֵלּוּ שֶׁלִּבָּן בָּרִי בַּמִּצְוֹת, (תהלים פד, ו): אַשְׁרֵי אָדָם עֹז לוֹ בָךְ, יָכוֹל לַכֹּל תַּלְמוּד לוֹמַר (תהלים פד, ו): מְסִלּוֹת בִּלְבָבָם, אֵלּוּ דִּשְׁבִילִין דְּאוֹרַיְתָא כְּבִישִׁין בְּלִבְּהוֹן, (תהלים קכה, ד): הֵטִיבָה ה' לַטּוֹבִים, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (תהלים קכה, ד): וְלִישָׁרִים בְּלִבּוֹתָם. (נחום א, ז): טוֹב ה' לְמָעוֹז בְּיוֹם צָרָה, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (נחום א, ז): וְיֹדֵעַ חֹסֵי בוֹ. (איכה ג, כה): טוֹב ה' לְקֹוָו, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (איכה ג, כה): לְנֶפֶשׁ תִּדְרְשֶׁנּוּ. (תהלים קמה, יח): קָרוֹב ה' לְכָל קֹרְאָיו, יָכוֹל לַכֹּל, תַּלְמוּד לוֹמַר (תהלים קמה, יח): לְכֹל אֲשֶׁר יִקְרָאֻהוּ בֶּאֱמֶת. (תהלים עג, ב): וַאֲנִי כִּמְעַט נָטָיוּ רַגְלָי, רַב וְלֵוִי חַד אָמַר אָסָף בֶּן קֹרַח הָיָה וְחַד אָמַר אָסָף אַחֵר הָיָה, מַאן דְּאָמַר אָסָף בֶּן קֹרַח הָיָה כְּבָר הָיִיתִי שׁוֹרֶה עִם אַבָּא בַּגֵּיהִנֹּם, וְחַד אָמַר אָסָף אַחֵר הָיָה כְּבָר הָיִיתִי שׁוֹרֶה עִם הָרְשָׁעִים בַּגֵּיהִנֹּם, לָמָּה (תהלים עג, ג): כִּי קִנֵּאתִי בַּהוֹלְלִים, בְּמַעֲרָבָא אוֹמְרִים אֵלּוּ שֶׁלִּבָּם מָלֵא הוֹלֵלוֹת רָעוֹת. רַבִּי לֵוִי קָרֵי לְהוֹן זְהוֹנַיָא, אֵלּוּ שֶׁמְבִיאִין אַלְלַי לָעוֹלָם, (תהלים עג, ג): שְׁלוֹם רְשָׁעִים אֶרְאֶה, כְּתִיב (ישעיה נז, כא): אֵין שָׁלוֹם לָרְשָׁעִים, וְאַתָּה אוֹמֵר שְׁלוֹם רְשָׁעִים, אֶלָּא בְּשִׁלּוּמִים שֶׁל רְשָׁעִים אֶרְאֶה. (תהלים עג, ד): כִּי אֵין חַרְצֻבּוֹת לְמוֹתָם וּבָרִיא אוּלָם, לֹא הִרְהַרְתִּים בָּחֳלָאִים וְלֹא צְבִיתִים בְּעוֹנוֹת, אֶלָּא וּבָרִיא אוּלָם, עֲשִׂיתִים בְּרִיאִים כְּאוּלָם, כְּדִתְנַן פִּתְחוֹ שֶׁל אוּלָם אָרְכּוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה וְחָמֵשׁ מַלְתְּרָיּוֹת שֶׁל מֵילָא הָיוּ עַל גַּבָּיו. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי בְּשֵׁם רַבִּי מֵאִיר וְרַבָּנָן, רַבִּי דּוֹסְתָּאי אָמַר בְּשֵׁם רַבִּי מֵאִיר הָאִשָּׁה הַזֹּאת הִיא טָוָה מָעָה אַחַת עָבָה וּמָעָה אַחַת דַּקָּה, אֵלּוּ הַצִּיבִים לְעוֹנוֹת וְאֵלּוּ לְאִיסְפְּלִיטוֹן. רַבָּנָן אָמְרֵי, אֵין לָהֶם צִיבִים שֶׁל עֲוֹנוֹת שֶׁיָּמוּתוּ בָּהֶם, אֶלָּא אֵלוּ הַבְּרִיאִים לְיוֹם הַדִּין, הֲדָא הוּא דִכְתִיב (מלכים א ז, ז): וְאוּלָם הַכִּסֵּא אֲשֶׁר יִשְׁפָּט שָׁם אֻלָם הַמִּשְׁפָּט. (תהלים עג, ה): בַּעֲמַל אֱנוֹשׁ אֵינֵמוֹ, לֹא לַחֲרשׁ וְלֹא לִזְרֹעַ וְלֹא לִקְצֹר, (תהלים עג, ה): וְעִם אָדָם לֹא יְנֻגָּעוּ, אָמַר רַב הַמְנוּנָא אֲפִלּוּ בְּאוֹתָם שֶׁכָּתוּב בָּהֶם (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, לֹא יְנוּגָעוּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.
“When you will come to the land of Canaan, which I am giving to you as a possession, and I will place a mark of leprosy on a house in the land of your possession” (Leviticus 14:34).
“When you will come to the land of Canaan…and I will place a mark of leprosy on a house in the land of your possession.” That is what is written: “Indeed, God is good to Israel, to those pure of heart” (Psalms 73:1). One might [think God is good] to all; the verse states: “For those pure of heart,” those whose hearts are pure in the performance of mitzvot. “Happy is the person whose strength is in You” (Psalms 84:7). One might [think this applies] to all; the verse states: “Paths in their heart” (Psalms 84:7) – it is for those for whom the paths of Torah are paved in their heart. “Be good, Lord, to those who are good” (Psalms 125:4). One might [think it applies] to all; the verse states: “To the upright of heart” (Psalms 125:4). “The Lord is good; He is a stronghold on the day of trouble” (Nahum 1:7). One might [think it applies] to all; the verse states: “and He knows who takes refuge in Him” (Nahum 1:7). “The Lord is good to those who hope for Him” (Lamentations 3:25). One might [think it applies] to all; the verse states: “To the soul that seeks Him” (Lamentations 3:25). “The Lord is close to all who call Him” (Psalms 145:18). One might [think it applies] to all; the verse states: “To all who call Him in truth” (Psalms 145:18).
“[A psalm of Asaf…] But I, my feet came close to veering” (Psalms 73:1–2). Rav and Levi, one said it was Asaf son of Koraḥ, and one said it was a different Asaf. The one who said it was Asaf son of Koraḥ [interprets the verse to mean]: I would have already been dwelling with my father in Gehenna. The one who said it was a different Asaf: I would have already been dwelling with the wicked in Gehenna. Why? “For I was jealous of the revelers [baholelim]” (Psalms 73:3). In the West,1The Land of Israel. they say: Those whose hearts are filled with wicked thoughts [holelot]. Rabbi Levi would call them: Arrogant cynics, who bring woe [alelai] to the world.
“I saw the peace of the wicked” (Psalms 73:3). It is written: “There is no peace for the wicked” (Isaiah 57:21), and you say: “Peace of [shelom] the wicked”? Rather, I saw the retribution [shilumim] of the wicked.
“For there are no chains toward their death; indeed, they are healthy” (Psalms 73:4). I did not cause them to contemplate with illnesses,2I did not bring upon them difficult illnesses that might cause them to contemplate the cause of their suffering. Some commentaries cite alternate versions of the text (see Rabbi David Luria; Etz Yosef). and I did not bind them in chains. But rather, “they are healthy [bari ulam]” – I rendered them as healthy [beriim] as the Hall [ulam], as we learned: The entrance to the Hall was forty cubits high and twenty cubits wide and there were five oak cornices above it.3Mishna Midot 3:7. These oak cornices were very sturdy and demonstrated the architectural strength of the Hall. The reference here is to the Hall in the Temple, which was situated between the Courtyard and the Sancturay.
Rabbi Dostai ben Rabbi Yanai in the name of Rabbi Meir and the Rabbis, Rabbi Dostai said in the name of Rabbi Meir: This woman spins one maa of coarse thread and one maa of fine thread. These thin ones are for threads and those are for cords.4This is in explanation of the phrase “For there are no chains toward their death, indeed, they are healthy.” Rabbi Dostai explains that although when a woman spins thread some threads come out thick and some thin, in the case of the wicked, they may go through life with no hardship at all. The Rabbis say: They have no string of punishments from which they will die, but rather, they are healthy until judgment day. That is what is written: “He made the Hall of [veulam] the throne where he would judge, the Hall of [ulam] judgment” (I Kings 7:7).
“They are excluded from human toil” (Psalms 73:5). Not to plow, not to sow, and not to reap. “No plagues of man afflict them” (Psalms 73:5), Rav Hamnuna said: Not even the plagues that afflict those in whose regard it is written: “You, My flock, flock of My pasture, you are men” (Ezekiel 34:31). Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”5Although the evildoers of the nations of the world do not suffer in this world and are punished in the World to Come, Moses warns Israel that they will suffer for their sins in this world in order that they may be rewarded in the World to Come.
הֲדָא הוּא דִכְתִיב (איוב כ, כח): יִגֶל יְבוּל בֵּיתוֹ נִגָּרוֹת בְּיוֹם אַפּוֹ, יְהוּ גוֹרְרִין וּמוֹצִיאִין, אֵימָתַי, בַּיּוֹם שֶׁיְּגָרֶה הַקָּדוֹשׁ בָּרוּךְ הוּא אַפּוֹ בְּאוֹתוֹ הָאִישׁ, הָא כֵיצַד אָדָם אוֹמֵר לַחֲבֵרוֹ הַשְׁאִילֵנִי קַב חִטִּים וְאָמַר לוֹ אֵין לִי, קַב שְׂעוֹרִים, אֵין לִי, קַב תְּמָרִים, אֵין לִי. אִשָּׁה אוֹמֶרֶת לַחֲבֶרְתָּהּ הַשְּׁאִילִנִּי נָפָה, הִיא אוֹמֶרֶת אֵין לִי, הַשְּׁאִילִנִּי כְּבָרָה, וְאוֹמֶרֶת אֵין לִי, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מְגָרֶה נְגָעִים בְּתוֹךְ בֵּיתוֹ, וּמִתּוֹךְ שֶׁהוּא מוֹצִיא אֶת כֵּלָיו הַבְּרִיּוֹת רוֹאוֹת וְאוֹמְרוֹת לֹא הָיָה אוֹמֵר אֵין לִי כְּלוּם, רְאוּ כַּמָּה חִטִּים יֵשׁ כָּאן, כַּמָּה שְׂעוֹרִים, כַּמָּה תְּמָרִים יֵשׁ כָּאן. לְוַוט בֵּיתָא בְּאִלֵּין לְוָוטַיָא. רַבִּי יִצְחָק בְּרַבִּי אֱלִיעֶזֶר מַיְיתֵי לָהּ מִן הָדֵין קְרָא (ויקרא יד, לז): שְׁקַעֲרוּרֹת, שָׁקַע בֵּיתָא בְּאִלֵּין לְוָוטַיָא. לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.
That is what is written: “The increase of his house will be exiled, poured out [nigarot] on the day of His wrath” (Job 20:28). They will be dragging [gorerin] it and taking it out. When? It is on the day that the Holy One blessed be He will arouse [sheyigareh] his wrath against that man. How so? If a man says to another: ‘Lend me a kav of wheat,’ and he says: ‘I do not have.’ [He asks to borrow] a kav of barley, [and the man responds:] ‘I do not have.’ [He asks to borrow] a kav of dates, [and the man responds:] ‘I do not have.’ If a woman says to another: ‘Lend me a sifter,’ and she says: ‘I do not have.’ ‘Lend me a sieve,’ and she says: ‘I do not have.’ What does the Holy One blessed be He do? He brings leprosy upon the house. When he takes all of his utensils out,6See Leviticus 14:36; when a house is struck by leprosy it must be cleared completely before the priest enters. the people see and say: ‘Would he not say that he has nothing? See how much wheat there is here, how much barley, how many dates there are here. The house has been deservedly cursed with these curses.’ Rabbi Yitzḥak ben Elazar cites it from this verse: “recessed [shekaarurot]” (Leviticus 14:37); the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”
עַל עֲשָׂרָה דְבָרִים נְגָעִים בָּאִים, עַל עֲבוֹדָה זָרָה, וְעַל גִּלּוּי עֲרָיוֹת, וְעַל שְׁפִיכוּת דָּמִים, וְעַל חִלּוּל הַשֵּׁם, וְעַל בִּרְכַּת הַשֵּׁם, וְעַל הַגּוֹזֵל אֶת הָרַבִּים, וְעַל גּוֹזֵל אֶת שֶׁאֵינוֹ שֶׁלּוֹ, וְעַל גַּסֵּי הָרוּחַ, וְעַל לָשׁוֹן הָרָע, וְעַל עַיִן רָע. עַל עֲבוֹדָה זָרָה, מִיִּשְׂרָאֵל שֶׁהֵעִידוּ עֵדוּת שֶׁקֶר בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרוּ לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, וּמִנַּיִן שֶׁלָּקוּ בְּצָרַעַת, שֶׁנֶּאֱמַר (שמות לב, כה): וַיַּרְא משֶׁה אֶת הָעָם כִּי פָרֻעַ הוּא, שֶׁפָּרְחָה בָּהֶן צָרַעַת. וְעַל גִּלּוּי עֲרָיוֹת, מִבְּנוֹת צִיּוֹן, שֶׁנֶּאֱמַר (ישעיה ג, טז): יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן. וּמִנַּיִן שֶׁלָּקוּ בְּצָרַעַת, שֶׁנֶּאֱמַר (ישעיה ג, יז): וְשִׂפַּח ה' קָדְקֹד בְּנוֹת צִיּוֹן. וְעַל שְׁפִיכוּת דָּמִים, מִיּוֹאָב, שֶׁנֶּאֱמַר (שמואל ב ג, כט): יָחֻלוּ עַל רֹאשׁ יוֹאָב. וְעַל חִלּוּל הַשֵּׁם, מִגֵּיחֲזֵי (מלכים ב ה, כ): וַיֹּאמֶר גֵּחֲזִי נַעַר אִישׁ הָאֱלֹהִים, מַהוּ (מלכים ב ה, כ): מְאוּמָה, מִן מוּמָא דְּאִית בֵּיהּ, וּמִנַּיִן שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (מלכים ב ה, כז): וְצָרַעַת נַעֲמָן תִּדְבַּק בְּךָ. וְעַל בִּרְכַּת ה', מִגָּלְיַת, שֶׁנֶּאֱמַר (שמואל א יז, מג): וַיְקַלֵּל הַפְּלִשְׁתִּי אֶת דָּוִד בֵּאלֹהָיו, וּמִנַּיִן שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (שמואל א יז, מו): הַיּוֹם הַזֶּה יְסַגֶּרְךָ ה' בְּיָדִי, וְאֵין הַסְגָּרָה הָאָמוּר כָּאן אֶלָּא לְשׁוֹן צָרַעַת, שֶׁנֶּאֱמַר (ויקרא יג, כא): וְהִסְגִּירוֹ הַכֹּהֵן. וְעַל גּוֹזֵל אֶת הָרַבִּים, מִשֶּׁבְנָא, שֶׁהָיָה נֶהֱנָה מִן הַהֶקְדֵּשׁוֹת, וּמִנַּיִן שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (ישעיה כב, יז): הִנֵּה ה' מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר וְעֹטְךָ עָטֹה, וְאֵין וְעֹטְךָ עָטֹה אֶלָּא צָרָעַת, שֶׁנֶּאֱמַר (ויקרא יג, מה): וְעַל שָׂפָם יַעֲטֶה. וְעַל הַגּוֹזֵל אֶת שֶׁאֵינוֹ שֶׁלּוֹ, מֵעֻזִּיָּהוּ, דִּכְתִיב (דברי הימים ב כו, כא): וַיְהִי הַמֶּלֶךְ עֻזִּיָּהוּ מְצֹרָע עַד יוֹם מוֹתוֹ. וְעַל גַּסּוּת הָרוּחַ, דִּכְתִיב (דברי הימים ב כו, טז): וּכְחֶזְקָתוֹ גָּבַהּ לִבּוֹ עַד לְהַשְׁחִית וַיִּמְעַל בַּה' אֱלֹהָיו. וְעַל לָשׁוֹן הָרָע, מִמִּרְיָם, דִּכְתִיב (במדבר יב, א): וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה, וּמִנַּיִן שֶׁלָּקְתָה בְּצָרַעַת, שֶׁנֶּאֱמַר (במדבר יב, י): וְהֶעָנָן סָר מֵעַל הָאֹהֶל, וְעַל עַיִן הָרָע, שֶׁנֶּאֱמַר (ויקרא יד, לה): וּבָא אֲשֶׁר לוֹ הַבַּיִת, מִי שֶׁיִּחֵד בֵּיתוֹ לוֹ וְאֵינוֹ רוֹצֶה לֵהָנוֹת לַאֲחֵרִים, כִּי הָא דְאָמַר רַבִּי אֶלְעָזָר (ויקרא יד, לז): שְׁקַעֲרוּרֹת, שְׁקִיעַ בֵּיתָא בְּאִלֵּין לְוָוטַיָא, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.
For ten matters leprosy comes: For idol worship, for forbidden sexual relations, for bloodshed, for desecration of the Name, for blaspheming of the Name, for one who robs the public, for one who steals what is not his, for the haughty, for slander, and for miserliness.
For idol worship – [this is derived] from [the precedent of] Israel, who bore false witness against the Holy One blessed be He and said regarding the calf: “This is your god, Israel” (Exodus 32:4). From where is it derived that they were afflicted with leprosy? As it is stated: “Moses saw the people, that it was exposed [farua]” (Exodus 32:25); that there was an outbreak of leprosy in their midst.7Regarding the leper it is written: “The hair of his head shall go loose [farua]” (Leviticus 13:45).
For forbidden sexual relations, from the daughters of Israel, as it is stated: “Because the daughters of Zion are haughty [and they walk with outstretched necks and painted eyes, they walk with dainty steps and strut their feet]” (Isaiah 3:16).8They would attempt to attract attention in order to engage in forbidden sexual relations. From where is it derived that they were afflicted with leprosy? It is as it is stated: “The Lord will afflict the head of the daughters of Zion with scabs” (Isaiah 3:17).
For bloodshed, from Yoav, as it is stated: “It shall rest on the head of Yoav…[may there not be eliminated from the house of Yoav those who suffer from discharge and lepers]” (II Samuel 3:29).9Yoav, King David’s general, was punished for having engaged in unnecessary bloodshed. See, e.g., I Kings 2:32.
For desecration of the Name, from Geḥazi. “Geḥazi, the lad of…the man of God, said: [I will run after him and take something [me’uma] from him]” (II Kings 5:20). What is me’uma? It is from the blemish [min muma] that is in him. From where is it derived that he was afflicted with leprosy? As it is stated: “The leprosy of Naaman shall cleave to you” (II Kings 5:27).
For blaspheming of the name, from Goliath, as it is stated: “The Philistine cursed David by his gods” (I Samuel 17:43). From where is it derived that he was afflicted with leprosy? As it is stated: “This day, the Lord will deliver you [yasgirekha] into my hand” (I Samuel 17:46), and the word for delivery stated here is nothing other than an expression of leprosy, as it is stated: “The priest shall quarantine him [vehisgiro]” (Leviticus 13:21).
For one who robs the public, from Shevna, who would derive benefit from consecrated property. From where is it derived that he was afflicted with leprosy? As it is stated: “Behold, the Lord will rattle you a great rattling and He will wrap you up [veotekha ato]” (Isaiah 22:17). Veotekha ato is nothing other than leprosy, as it is stated: “And he shall cover [yateh] his upper lip” (Leviticus 13:45).
For one who steals what is not his, from Uziyahu,10He sought to usurp the high priesthood. See II Chronicles 26:16; Vayikra Rabba 16:1. as it is written: “King Uzziah was a leper until the day of his death” (II Chronicles 26:21). For haughtiness, as it is written: “But with his strengthening, his heart grew arrogant, until it became corrupt, and he trespassed against the Lord his God” (II Chronicles 26:16).
For slander, from Miriam, as it is written: “Miriam and Aaron spoke against Moses” (Numbers 12:1). From where is it derived that she was afflicted with leprosy? As it is stated: “The cloud withdrew from upon the Tent, [and behold, Miriam was leprous like snow]” (Numbers 12:10).
For miserliness, as it is stated: “The one to whom the house belongs [asher lo habayit] shall come” (Leviticus 14:35), one who designated his house for himself [lo] and does not wish to benefit others. Like what Rabbi Elazar said: “recessed [shekaarurot]” (Leviticus 14:37), the house has sunk [shaka] with these curses. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”
רַב הוּנָא בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בַּר אָבִין וְרַבִּי זְכַרְיָה חַתְנֵיהּ דְּרַבִּי לֵוִי בְּשֵׁם רַבִּי לֵוִי, אֵין בַּעַל הָרַחֲמִים נוֹגֵעַ בַּנְּפָשׁוֹת תְּחִלָּה, מִמִּי אַתְּ לָמֵד מֵאִיּוֹב, שֶׁנֶּאֱמַר (איוב א, יד): הַבָּקָר הָיוּ חֹרְשׁוֹת, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעֵין עוֹלָם הַבָּא, שֶׁנֶּאֱמַר (עמוס ט, יג): וְנִגַשׁ חוֹרֵשׁ בַּקֹּצֵר, (איוב א, טו): וַתִּפֹּל שְׁבָא וַתִּקָּחֵם, אָמַר רַבִּי אָבִין בַּר כַּהֲנָא יָצְאוּ מִכְּפַר קְרַיְינוֹס וְהָלְכוּ אֶת כָּל הָאֲבִילִין וּבָאוּ לְמִגְדַּל צִבְעַיָּיא וּמֵתוּ שָׁם, (איוב א, טו): וָאִמָּלְטָה רַק אֲנִי לְבַדִּי לְהַגִּיד לָךְ, אָמַר רַבִּי יוּדָן כָּל מָקוֹם שֶׁנֶּאֱמַר רַק, מִעוּט, אַף הוּא מֻשְׁבָּר וּמֻלְקֶה. אָמַר רַבִּי יוּדָן לְבַדִּי וְעַל לְבַדִּי לְהַגִּיד לָךְ, אַף הוּא כֵּיוָן שֶׁשָּׁמַע מִיָּד מֵת. (איוב א, יז): עוֹד זֶה מְדַבֵּר וְזֶה בָּא וַיֹּאמֶר כַּשְׂדִּים שָׂמוּ שְׁלשָׁה רָאשִׁים, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כֵּיוָן שֶׁשָּׁמַע אִיּוֹב כָּךְ מִיָּד הִתְחִיל מְגַיֵיס חֲיָלוֹתָיו לַמִּלְחָמָה, הֲדָא הוּא דִכְתִיב (איוב לא, לד): כִּי אֶעֱרוֹץ הָמוֹן רַבָּה וּבוּז מִשְׁפָּחוֹת יְחִתֵּנִי. אָמַר אֻמָּה זוֹ בְּזוּיָה, שֶׁנֶּאֱמַר (ישעיה כג, יג): הֵן אֶרֶץ כַּשְׂדִּים זֶה הָעָם לֹא הָיָה, לֹא הָיְתָה בָּאָה אֶלָּא לִתֵּן אֵימָתָהּ, כֵּיוָן שֶׁנֶּאֱמַר (איוב א, טז): אֵשׁ אֱלֹהִים נָפְלָה מִן הַשָּׁמַיִם, אָמַר מָה אֲנִי יָכוֹל לַעֲשׂוֹת, (דניאל ד, כח): קָל מִן שְׁמַיָּא נְפַל, מַאן יְכוֹלָה לַעֲשׂוֹת, (איוב לא, טז): וָאֶדֹּם לֹא אֵצֵא פָתַח, לָקַח לוֹ חֶרֶס לְהִתְגָרֵד בּוֹ. אַף בְּמִצְרַיִם כֵּן (תהלים עח, מח): וַיַּסְגֵּר לַבָּרָד בְּעִירָם וּמִקְנֵיהֶם לָרְשָׁפִים, וְאַחַר כָּךְ (תהלים קה, לג): וַיַּךְ גַפְנָם וּתְאֵנָתָם וַיְשַׁבֵּר עֵץ גְּבוּלָם, וְאַחַר כָּךְ (תהלים קה, לו): וַיַּךְ כָּל בְּכוֹר בְּאַרְצָם רֵאשִׁית לְכָל אוֹנָם. אַף מַחְלוֹן וְכִלְיוֹן כֵּן, בַּתְּחִלָּה נָגְעָה בָּהֶם מִדַּת הַדִּין בְּמָמוֹנָם, וְאַחַר כָּךְ (רות א, ה): וַיָּמֻתוּ גַּם שְׁנֵיהֶם. וְאַף נְגָעִים הַבָּאִים עַל הָאָדָם, תְּחִלָּה הֵן בָּאִים בְּבֵיתוֹ, חָזַר בּוֹ טָעוּן חֲלִיצָה, וְאִם לֹא, טָעוּן נְתִיצָה, הֲרֵי הֵן בָּאִים עַל בְּגָדָיו, חָזַר בּוֹ טָעוּן כְּבִיסָה, וְאִם לֹא, טָעוּן שְׂרֵפָה, הֲרֵי הֵם בָּאִים עַל גּוּפוֹ, חָזַר בּוֹ יִטְהָר, וְאִם לֹא (ויקרא יג, מו): בָּדָד יֵשֵׁב.
Rav Huna in the name of Rabbi Yehoshua bar Avin and Rabbi Zekharya, son-in-law of Rabbi Levi, in the name of Rabbi Levi: The Merciful One does not afflict human beings first. From whom do you derive it? From Job, as it is stated: “The oxen were plowing [and the donkeys grazing beside them, and Sheba fell upon them and took them]” (Job 1:14–15).11Before afflicting Job himself, God took away his possessions. This teaches that the Holy One blessed be He showed him a sample of the World to Come, as it is stated: “The plowman will encounter the reaper” (Amos 9:13).12The midrash makes an ancillary point based on the fact that the donkeys were grazing alongside the oxen that were plowing. Generally there is nothing to graze in a field that has just been plowed. The midrash therefore derives that God gave a glimpse of the future reality described in Amos, in which the plowmen and reaper will work in the field at the same time because the produce will grow immediately. “Sheba fell upon them and took them; [they smote the lads by the sword]” (Job 1:15). Rabbi Avin bar Kahana said: They went from the village of Kerainos, traveled through all the intervening towns, and arrived at the tower of Tzivaya and they died there.13The lads were taken captive along with the animals, and died of their wounds only after they had travelled with their captors. “Only [rak] I, alone, escaped to tell you” (Job 1:15). Rabbi Yudan said: Everywhere that rak is stated, it is a limitation. He, too, was broken and stricken. Rabbi Yudan said: “Alone,” and it was incumbent upon me alone to tell you. He, too, once he heard, he immediately died.14Once Job heard the testimony of the lone survivor, that survivor died.
“This one was still speaking, and that one came and said: The Chaldeans set three columns [and staged a raid against the camels and took them; they smote the lads by the sword and only I alone escaped to tell you]” (Job 1:17). Rabbi Shmuel bar Naḥman said: When Job heard this he immediately began mobilizing his armies for war. That is what is written: “Because I feared the great horde and the contempt of families breaking me” (Job 31:34). He said: ‘This nation is contemptible,’ as it is stated: “Behold, the land of the Chaldeans, this people that was not” (Isaiah 23:13) – that did not come other than to impose fear. Since it is stated: “A fire of God fell from the heavens” (Job 1:16), he said: ‘What can I do?’ “A voice fell from the heavens” (Daniel 4:28). ‘What can anyone do?’ “I would be silent and not go out of the entrance” (Job 31:34). “He took for himself a potsherd to scratch with it” (Job 2:8).15This is because he was afflicted with severe boils (see Job 2:7).
The same is true in Egypt. “He delivered their livestock to hail, their cattle to bolts of lightning” (Psalms 78:48). Then, “it struck their vines and their fig trees, and it broke the trees of their border” (Psalms 105:33). Then, “He smote every firstborn in their land, the first fruits of all their vigor” (Psalms 105:36).16First God struck the Egyptians’ property and only then did He smite human beings.
The same is true of Maḥlon and Kilyon. Initially, the attribute of justice affected their property, and then, “both of them, Maḥlon and Kilyon, died” (Ruth 1:5). Regarding leprosy that befalls a person, initially it befalls his house. If he repents, it requires removal;17Removal of the stones; see Leviticus 14:40. if not, it requires demolition.18See Leviticus 14:45. It befalls his garments. If he repents, it requires laundering; if not, it requires burning.19See Leviticus 13:54–55. It befalls his body. If he repents, he is purified; if not, “he shall dwell in isolation” (Leviticus 13:46).
דָּבָר אַחֵר, כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן, שִׁבְעָה עֲמָמִין הֵן, וְאַתָּה אוֹמֵר אֶרֶץ כְּנַעַן, רַבָּנָן אָמְרֵי רָמְזוּ מַה חָם סֵרְסוֹ וּכְנַעַן לָקָה, אַף כָּאן יִשְׂרָאֵל חוֹטְאִין וְהָאָרֶץ הִיא מִתְקַלֶּלֶת. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב וְרַבָּנָן, רַבִּי אֱלִיעֶזֶר אוֹמֵר עַל יְדֵי שֶׁהָיָה כְּנַעַן אֲבִיהֶם שֶׁל כֻּלָּם, הֲדָא הוּא דִכְתִיב (בראשית י, טו): וּכְנַעַן יָלַד אֶת צִידֹן בְּכֹרוֹ וְאֶת חֵת. וְרַבָּנָן אָמְרֵי עַל יְדֵי שֶׁהָיוּ כֻּלָּם תַּגָּרִין, כְּמָה דְאַתְּ אָמַר (ישעיה כג, ח): אֲשֶׁר סֹחֲרֶיהָ שָׂרִים כִּנְעָנֶיהָ נִכְבַּדֵּי אָרֶץ, אָמַר רַבִּי יוֹסֵי בֶּן דּוֹסָא אֱלִיעֶזֶר הוּא כְּנַעַן וְעַל יְדֵי שֶׁשִּׁמֵּשׁ אוֹתוֹ צַדִּיק יָצָא מִכְּלַל אָרוּר וּבָא לִכְלַל בָּרוּךְ, הֲדָא הוּא דִכְתִיב (בראשית ט, כה): וַיֹּאמֶר אָרוּר כְּנָעַן, וּכְתִיב (בראשית כד, לא): בּוֹא בְּרוּךְ ה', רַבִּי יַעֲקֹב בְּשֵׁם רַבִּי יְהוּדָה בְּשֵׁם רַבִּי נָתָן דְּבֵית גוּבְרִין עָבֵיד לְהוֹ נְטִילַת רְשׁוּת, וּמָה אֱלִיעֶזֶר יָצָא מִכְּלַל אָרוּר לִכְלַל בָּרוּךְ עַל יְדֵי שֶׁשִּׁמֵּשׁ אוֹתוֹ צַדִּיק, אַחֵינוּ יִשְׂרָאֵל שֶׁנּוֹהֲגִין כָּבוֹד עִם גְּדוֹלֵיהֶם עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל: כִּי תָבֹאוּ אֶל אֶרֶץ כְּנַעַן.
Another matter, “when you will come to the land of Canaan.” They are seven nations, and you say “the land of Canaan”? The Rabbis say: It alluded to the fact that just as Ḥam castrated him and Canaan was punished; here, too, Israel sins and the land is cursed.20The Sages understood Ḥam to have castrated his father Noah (see Sanhedrin 70a, based on Genesis 9:22–24). In response, Noah cursed Ḥam’s son, Canaan (Genesis 9:25). Similarly, the verse refers here to the Land of Canaan to indicate that when the land is struck, it is due to sin, in this case the sins of Israel.
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: It is because Canaan was the progenitor of them all.21The other six nations that inhabited the land were descendants of Canaan, and therefore the land is called the Land of Canaan. That is what is written: “Canaan begot Sidon his firstborn, and Ḥet” (Genesis 10:15).22The subsequent verses (Genesis 10:16–18) list various other sons of Canaan, some of whom were the progenitors of the nations that inhabited the Land of Canaan. The Rabbis say: It is because they were all merchants, just as it says: “Whose merchants are princes; whose peddlers23The term for “its peddlers [kinaneha]” is grammatically related to the name Canaan. are the eminent of the land” (Isaiah 23:8).
Rabbi Yosei ben Dosa said: Eliezer is Canaan.24Eliezer, the servant of Abraham (see Genesis 15:2), was a Canaanite. But because he served that righteous one, he emerged from the category of cursed and came into the category of blessed. That is what is written: “He said: Cursed is Canaan” (Genesis 9:25), and it is written: “Come, blessed of the Lord” (Genesis 24:31).25This was stated by Lavan to the servant of Abraham, identified by the Sages as Eliezer. Rabbi Yaakov in the name of Rabbi Yehuda in the name of Rabbi Natan of Beit Guvrin employed this in requesting to take his leave.26When taking leave of his host or an important individual, he would mention this comment. If Eliezer emerged from the category of cursed and came into the category of blessed because he served that righteous one; our brethren, Israel, who honor their prominent leaders, all the more so. Therefore, Moses cautions Israel: “When you will come to the land of Canaan.”
וּכְתִיב: וְנָתַתִּי נֶגַע צָרַעַת, תָּנֵי רַבִּי חִיָּא וְכִי בְּשׂוֹרָה הִיא לָהֶם שֶׁנְּגָעִים בָּאִים עֲלֵיהֶם. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כֵּיוָן שֶׁשָּׁמְעוּ כְּנַעֲנִים שֶׁיִּשְׂרָאֵל בָּאִים עֲלֵיהֶם עָמְדוּ וְהִטְמִינוּ מָמוֹנָם בַּבָּתִּים וּבַשָּׂדוֹת, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי הִבְטַחְתִּי לַאֲבוֹתֵיהֶם שֶׁאֲנִי מַכְנִיס אֶת בְּנֵיהֶם לְאֶרֶץ מְלֵאָה כָּל טוּב, שֶׁנֶּאֱמַר (דברים ו, יא): וּבָתִּים מְלֵאִים כָּל טוּב, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מְגָרֶה נְגָעִים בְּבֵיתוֹ וְהוּא סוֹתְרוֹ וּמוֹצֵא בּוֹ סִימָא. וְכִי מִי בָּא וְאוֹמֵר לַכְּנַעֲנִים שֶׁיִּשְׂרָאֵל נִכְנָסִין לָאָרֶץ, אָמַר רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן שָׁלשׁ פְּרוֹזְדִּיגְמָאוֹת שָׁלַח יְהוֹשֻׁעַ אֶצְלָם, הָרוֹצֶה לְפַנּוֹת יְפַנֶּה, לְהַשְׁלִים יַשְׁלִים, לַעֲשׂוֹת מִלְחָמָה יַעֲשֶׂה. גִּרְגָּשִׁי עָמַד [ופנה] מֵאֵלָיו, לְפִיכָךְ נִתְּנָה לוֹ אֶרֶץ יָפָה כְּאַרְצוֹ, הֲדָא הוּא דִכְתִיב (ישעיה לו, יז): עַד בֹּאִי וְלָקַחְתִּי אֶתְכֶם אֶל אֶרֶץ כְּאַרְצְכֶם, זוֹ אַפְרִיקֵי. גִּבְעוֹנִים הִשְׁלִימוּ, שֶׁנֶּאֱמַר (יהושע י, א): וְכִי הִשְׁלִימוּ ישְׁבֵי גִבְעוֹן. שְׁלשִׁים וְאֶחָד מְלָכִים עָשׂוּ מִלְחָמָה וְנָפָלוּ.
And it is written: “I will place a mark of leprosy.” Rabbi Ḥiyya taught: Is this good tidings for them, that leprosy will befall them? Rabbi Shimon ben Yoḥai taught: When the Canaanites heard that Israel was coming upon them, they arose and concealed their money in the houses and in the fields. The Holy One blessed be He said: ‘I promised their ancestors that I will take their descendants into a land full of everything good,’ as it is stated: “Houses full of everything good” (Deuteronomy 6:11). What does the Holy One blessed be He do? He brings leprosy in one’s house, and [the owner] demolishes it and finds the concealed cache.
Who came and told the Canaanites that Israel was entering the land? Rabbi Yishmael bar Naḥman said: Joshua sent three missives to them. One who wishes to evacuate, let him evacuate. One who wishes to make peace, let him make peace. One who wishes to wage war, let him do so. The Girgashite stood and evacuated; therefore they were given a land as fine as their [previous] land. That is what is written: “Until I arrive and take you to a land like your land” (Isaiah 36:17); this is Africa. The Givonites made peace, as it is stated: “That the inhabitants of Givon had made peace” (Joshua 10:1). The thirty-one kings waged war and were defeated.
בְּבֵית אֶרֶץ אֲחֻזַּתְכֶם, זֶה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (יחזקאל כד, כא): הִנְנִי מְחַלֵּל אֶת מִקְדָּשִׁי גְּאוֹן עֻזְכֶם. (ויקרא יד, לה): וּבָא אֲשֶׁר לוֹ הַבַּיִת, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (חגי א, ט): יַעַן בֵּיתִי אֲשֶׁר הוּא חָרֵב. (ויקרא יד, לה): וְהִגִּיד לַכֹּהֵן, זֶה יִרְמְיָה, שֶׁנֶּאֱמַר (ירמיה א, א): מִן הַכֹּהֲנִים אֲשֶׁר בַּעֲנָתוֹת. (ויקרא יד, לה): כְּנֶגַע נִרְאָה לִי בַּבָּיִת, זוֹ טִינֹפֶת עֲבוֹדָה זָרָה, וְיֵשׁ אוֹמְרִים זֶה צַלְמוֹ שֶׁל מְנַשֶּׁה, הֲדָא הוּא דִכְתִיב (יחזקאל ח, ה): וְהִנֵּה מִצָּפוֹן לְשַׁעַר הַמִּזְבֵּחַ סֵמֶל הַקִּנְאָה הַזֶּה בַּבִּאָה, מַהוּ בַּבִּיאָה, אָמַר רַבִּי אַחָא בִּיָּה בִּיָּה תּוֹתָבָא מְפַנֵּי לְמָרֵי דְבֵיתֵיהּ. אָמַר רַבִּי בֶּרֶכְיָה כְּתִיב (ישעיה כח, כ): כִּי קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ, אֵין הַמִּטָּה יְכוֹלָה לְקַבֵּל אִשָּׁה וּבַעְלָהּ וְרֵעָהּ כְּאַחַת, אֶלָּא (ישעיה כח, כ): וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵס, עֲשִׂיתֶם צָרָה גְדוֹלָה לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים לג, ז): כֹּנֵס כַּנֵּס מֵי הַיָּם. (ויקרא יד, לו): וְצִוָּה הַכֹּהֵן וּפִנּוּ אֶת הַבַּיִת (מלכים א יד, כו): וַיִּקַּח אֶת אֹצְרוֹת בֵּית ה', (ויקרא יד, מה): וְנָתַץ אֶת הַבַּיִת, (עזרא ה, יב): וּבַיְתָא דְנָה סַתְרֵהּ, (ויקרא יד, מה): וְהוֹצִיא אֶל מִחוּץ [לעיר] [למחנה], (עזרא ה, יב): וְעַמָּה הַגְלִי לְבָבֶל, יָכוֹל לְעוֹלָם, תַּלְמוּד לוֹמַר (ויקרא יד, מב): וְלָקְחוּ אֲבָנִים אֲחֵרוֹת, שֶׁנֶּאֱמַר (ישעיה כח, מב): לָכֵן כֹּה אָמַר ה' אֱלֹהִים הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ.
“On a house in the land of your possession” (Leviticus 14:34), this is the Temple,27This is based on the fact that the verse refers to a house, singular, rather than houses, plural. It is thus understood to refer to a house that is singularly unique (Maharzu). as it is stated: “Behold, I am profaning My Temple, the pride of your strength” (Ezekiel 24:21). “The one to whom the house belongs shall come” (Leviticus 14:35), this is the Holy One blessed be He, as it is stated: “Because of My house that is destroyed” (Haggai 1:9). “And tell the priest” (Leviticus 14:35), this is Jeremiah, as it is stated: “Of the priests that are in Anatot” (Jeremiah 1:1). “Something like a mark appears to be in the house” (Leviticus 14:35), this is the filth of idol worship. Some say: This is the idol of Manasseh. That is what is written: “Behold, north of the altar gate, the image of provocation in the entry [babia]” (Ezekiel 8:5). What is babia? Woe, woe [bia bia] that the resident evacuates the owner from his house.
Rabbi Berekhya said: It is written: “For the bedding is too short for stretching out” (Isaiah 28:20); the bed cannot hold a woman, her husband, and her paramour together. Rather, “the cover is too narrow for taking cover [kehitkanes]” (Isaiah 28:20); you have created a great rival for Him of whom it is written: “He gathers [kones] sea water like a mound” (Psalms 33:7).28Because Israel engaged in idolatry, God removed His presence from their midst and from the Temple.
“The priest shall command and they shall empty the house” (Leviticus 14:36) – “He took the treasures of the House of the Lord” (I Kings 14:26). “He shall demolish the house” (Leviticus 14:45) – “He demolished this House” (Ezra 5:12). “He shall take it outside the city” (Leviticus 14:45) – “and exiled the people to Babylon” (Ezra 5:12). One might [think] it will be forever; the verse states: “They shall take other stones” (Leviticus 14:42), as it is stated: “Therefore, so said the Lord God: Behold, I am laying a foundation in Zion, a stone, a trial stone, a precious cornerstone of a sturdy foundation; the faithful will not hurry” (Isaiah 28:16).