“Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat, in the camp, or who slaughters it outside the camp” (Leviticus 17:3). “Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat” – that is what is written: “The advantage of land is in every way” (Ecclesiastes 5:8). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Even matters that you consider to be superfluous for the world are beneficial for the world; palm fiber to make rope; a thorn bush to fence a garden, “A king is subservient to a field” (Ecclesiastes 5:8); even if he is king and he rules from one end of the world to the other, “he is subservient to the field.” If the field produces, he will be successful; if the field does not produce, there is nothing. Therefore, “one who loves silver will not be satisfied with silver” (Ecclesiastes 5:9); one who loves money will not be satisfied with money, “nor one who loves abundance, with produce…” (Ecclesiastes 5:9), as anyone who avidly pursues money, but has no land, what benefit does he have? Rabbi Yishmael ben Rabbi Tanḥum and Rabbi Ḥanin son of Rabbi in the name of Rabbi Yirmeya: It is written: “They will disembark from their ships…they will stand on the ground” (Ezekiel 27:29). Do we not know that they would stand on the ground? Rather, one whose ship sinks at sea and he has land on the shore, he will recover. If he does not have land, you do not have any greater futility.1If someone’s livelihood is entirely dependent on trade, he can easily lose everything if his ship goes down at sea. If he also owns land, he can plant crops and be sustained in a less risky manner. Rabbi Neḥemya said: “The advantage of land is in every way” – even matters that you consider superfluous to the giving of the Torah, e.g., the halakhot of ritual fringes, phylacteries, and mezuza; they, too, are included in the giving of the Torah, as it is stated: “The Lord gave me the two tablets of stone inscribed with the finger of God and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10). And it is written: “All the mitzva [hamitzva] that I [command you this day you shall take care to perform]” (Deuteronomy 8:1). Kol, kekhol; devarim, hadevarim; mitzva, hamitzva2These words contain superfluous prefixes, as the verses could have said kol, devarim, and mitzva, but instead says kekhol, hadevarim, and hamitzva. All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash. – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were statedto Moses from Sinai, as it is stated: “There is a matter regarding which one would say: See, this is new” (Ecclesiastes 1:10), his counterpart responds to him: “It has already been, in the ages [that were before us]” (Ecclesiastes 1:10). “A king is subservient to a field,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “King,” this is an expert in Talmud; “is subservient to a field,” this is an expert in Mishna, as he arranges the halakha before him. Rabbi Neḥemya says: “King,” this is an expert in Mishna; “is subservient to a field,” this is an expert in Talmud, as he receives the halakha before him.3The expert in Mishna must sit before the expert in Talmud in order to receive practical instruction. Therefore, “one who loves silver will not be satisfied with silver,” – one who loves Torah will not be satisfied with Torah. “Nor one who loves abundance, [with produce]” as anyone who avidly pursues Torah, but does not have Talmud, what benefit does he have? Rabbi Elazar says in the name of Rabbi Aḥa: One who studied but does not teach, you have no greater futility than this.
The Rabbis say: “The advantage of land” – even things that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, as it is written: “The heavens and the earth and their entire host were completed” (Genesis 2:1). “A king is subservient to a field,” [“King” –] this is the Holy One blessed be He, in whose regard it is written: “The Lord reigns; He is clothed in grandeur” (Psalms 93:1). “Is subservient to a field,” this is Zion, as it is written: “Zion will be plowed as a field” (Micah 3:12). Therefore, “one who loves silver will not be satisfied with silver” – one who loves mitzvotwill not be satisfied with mitzvot. “Nor one who loves abundance, [with produce]” – anyone who avidly pursues mitzvot, but does not have a mitzva that is fixed for the generations,4That will have a long-term effect. what benefit does he have?5After his death. Know that it is so, as Moses performed so many mitzvotand acts of righteousness and had many good deeds to his credit, and he had a mitzvafixed for the generations. That is what is written: “Then, Moses designated [three cities beyond the Jordan toward the rising sun]” (Deuteronomy 4:41).6Although Moses had done many mitzvot during his lifetime, and the three cities he designated as cities of refuge would not function in that capacity until the Israelites settled the Land of Israel, he nonetheless made sure to designate them before he died so as to fulfill a mitzva with a lasting effect.
Another matter, “The advantage of land” – the Holy One blessed be He said to the prophets: ‘If you do not perform my mission, I have many messengers.’ That is, “the advantage of land”; I can accomplish My mission with anything. Rabbi Aḥa said: The Holy One blessed be He accomplishes His mission with anything, even by means of a snake, even by means of a frog, even by means of a scorpion, and even by means of a gnat. The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, and he stabbed the curtain. He took two prostitutes, spread a Torah scroll beneath them, and engaged in intercourse with them atop the altar. His sword came out [of the curtain] full of blood. There is one who says it was from the blood of offerings and there is one who says it was from the blood of the bull and the goat of Yom Kippur.7The blood of these offerings was sprinkled on the curtain that separated the Sanctuary and the Holy of Holies. He began cursing and blaspheming the One On High. He said: ‘There is no comparison between one who wages war with a king in the wilderness and defeats him, and one who wages war with a king in his own palace and defeats him.’ What did he do? He gathered all the Temple vessels, placed themwithin a certain net and descended to the ship. When he set sail, a wave struck him in the sea. He said: ‘It appears that this God has power only in the water. He exacted retribution against the generation of Enosh only with water,8See Bereshit Rabba 90:6. and likewise the generation of the Flood, and likewise Pharaoh and his army. I, too, when I was in His house, He was unable to stand against me; now, He has confronted me here.’ The Holy One blessed be He said: ‘Wicked one, as you live, with the smallest creature that I created during the six days of Creation, I will exact retribution from you.’ Immediately, the Holy One blessed be He intimated to the sea, and it calmed from its raging. When [Titus] reached Rome, all the residents of Rome emerged and lauded him as capturer of the barbarians. Immediately, they heated the bathhouse for him and he entered and bathed. When he emerged, they blended him a cup of wine. The Holy One blessed be He sent a gnat for him; it entered into his nose and continued gnawing until it reached his brain. It began gnawing at its brain. [Titus] said: ‘Call doctors for him and they will split the brain of this man9Titus referred to himself in the third person. to ascertain with what the God of this nation exacted retribution from him.’ Immediately, they called the doctors, they split his brain, and found [a creature] like the fledgling of a dove, weighing two litra. Rabbi Elazar ben Rabbi Yosei said: I was there and they placed that dove on one side of the scale and two litra on one side and they balanced each other. They took it and placed it in a bowl; as the condition of this one changed, the condition of that one changed.10As the condition of the gnat improved, Titus’s condition worsened. The gnat flew away and the soul of the wicked Titus flew away.
Another matter, “The advantage of land” – there was an incident involving a certain man who was standing on the bank of the river. He saw a frog laden with a scorpion and taking it across the river. He said: ‘This one is prepared to perform its mission.’ It took it across the river, and it went and performed its mission.11The scorpion bit a person. [The frog] took it back to its place. The sound of wailing was heard in the city: A scorpion bit so-and-so, and he died. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: There was an incident involving a certain man who was standing and digging in the Beit Shofarei Valley. He saw a shrub, gathered it, and fashioned it into a wreath for his head. A certain snake came, and he struck it and killed it. A certain snake charmer came, and stood and examined the snake. He said: ‘I wonder, who was it who killed this snake?’ That man said: ‘I killed it.’ He turned his face and saw the shrub with which he made the wreath on his head. He said to him: ‘Truly, I killed it.’ He said to him: ‘Could you lift that shrub off of your head?’ He said to him: ‘Yes.’ Once he lifted it, he said to him: ‘Can you touch this snake with this stick?’ He said to him: ‘Yes.’ When he approached that snake, his limbs immediately fell off.12The snake charmer understood that the man had been protected from the snake’s venom only because of the shrub that he had on his head. Once he took it off, the man was no longer protected. Rabbi Yanai was sitting and teaching at the city gate and he saw a certain snake raging and approaching. He would chase it away from this side, but it would return from that side. He said: ‘This one is prepared to perform its mission.’ Immediately, a report spread in the city: A snake bit so-and-so and he died. Rabbi Elazar was sitting and attending to his needs in the outhouse. A certain Roman came and made him stand up, and [the Roman] sat [in his stead]. [Rabbi Elazar] said: ‘This is not for naught.’ Immediately, a certain snake emerged, attacked [the Roman], and killed him. [Rabbi Elazar] applied to him the verse: “I placed a person in your stead” (Isaiah 43:4). Rabbi Elazar was standing on a certain crag over the sea at Caesarea. He saw a certain thighbone that was rolling and approaching. He would bury it, but it would roll out. He said: ‘This is prepared to perform its mission.’ Several days later, a certain courier13A courier of the Roman Empire. passed by, and it rolled between his legs. He stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea. Rabbi Shimon would investigate phenomena. He had a certain orchard. One time, he was sitting in it and there was a certain tree stump in it. He saw this hoopoe that was making itself a nest in it. He said: ‘What does this non-kosher bird seek in this orchard?’ Rabbi Shimon went and destroyed that nest. The hoopoe went and repaired it. What did Rabbi Shimon do? He brought a board and placed it over the opening of that nest, and affixed it with one nail. What did that hoopoe do? It went and brought a certain herb, placed it on that nail, and burned it. What did Rabbi Shimon do? He said it would be best to hide that herb so thieves would not learn to do so and ruin mankind. Rabbi Yannai’s female donkey ate the herb and was blinded. It ate a different herb and recovered its sight. There was an incident involving two men who were coming on the paths of Tiberias, one blind and one sighted, with the sighted leading the blind. They sat to rest along the way and eventually they ate from the herb. The one who was blind regained his sight and the one who was sighted became blind. They did not leave from there until the one who had been blind led the one who had been sighted. There was an incident involving a certain man who was ascending from Babylon.14He was travelling from Babylon to the Land of Israel. He sat to rest on the way and saw two birds fighting with one another, and one of them killed its counterpart. That other one15The bird that remained alive. went and brought an herb and placed it on [the dead bird] and revived it. [The man] said: ‘It would be good for me to take of this herb and revive with it the dead in the Land of Israel.’ When he ran and ascended, he saw a certain dead fox cast alongside the road. He said: ‘It would be good to test it on this fox.’ He placed it on it and revived it. He ascended until he reached the Promontory of Tyre. When he reached the Promontory of Tyre, he saw a certain dead lion cast alongside the road. He said: ‘It would be good to test it on this lion.’ He placed some of the herb on it and it was revived. It arose and devoured him. That is what people say: If you have performed good for the wicked, you have performed evil. Do not perform good for the wicked, and evil will not befall you. Rabbi Tanḥuma said: Even with water, the Holy One blessed be He accomplishes His mission. There was an incident involving one who was afflicted with boils who descended to immerse in Tiberias. It happened that at that moment the spring of Miriam16This was a spring of water that traveled with the Israelites in the wilderness and provided water for them. rose, and he bathed and was cured. Where is the spring of Miriam? Rabbi Ḥiyya bar Abba said: It is written: “And overlooks the surface of the wasteland [hayeshimon]” (Numbers 21:20), as anyone who climbs to the peak of Mount Yeshimon and sees a small sieve-like item in the sea of Tiberias, this is the spring of Miriam. Rabbi Yoḥanan ben Nuri said: The Rabbis calculated it, and it is aligned opposite the middle gate of the ancient synagogue of Tiberias.
Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: The children of Israel sacrificed offerings on prohibited private altars in the wilderness [the way they did] before the Tabernacle was established, as we learned there:Until the Tabernacle was established, private altars were permitted and the service was [performed] by the firstborn. From when the Tabernacle was established, private altars were prohibited and the service was [performed] by the priests.17Mishna Zevaḥim 14:4. The Israelites would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would say: ‘They worship in His name and He kills them.’ Therefore, the Holy One blessed be He said to Moses: ‘Go and tell them: “Any man of the house of Israel [who slaughters a bull or sheep…] and to the entrance of the Tent of Meeting he did not bring it […that man shall be cut off from among his people]” (Leviticus 17:3–4).18In order to prevent them from slaughtering consecrated animals outside the Tabernacle, God commanded them to refrain from slaughtering even non-sacred animals.
Another matter, “any man from the house of Israel” – that is what is written: “One who slaughters a bull, smites a man; one who sacrifices a lamb, beheads a dog; one who presents a meal offering, it is the blood of a swine; one who brings frankincense, brings a gift of iniquity” (Isaiah 66:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Anyone who robs another the value of a peruta, the Torah ascribes to him as though he killed him, and there are many verses for this, as it is stated: “One who slaughters a bull, smites a man.” “He learned to maul prey, he devoured man” (Ezekiel 19:3), “So are the ways of every pursuer of ill-gotten gain; it takes the life of its owners” (Proverbs 1:19), “The robbery of the children of Judah, that they shed innocent blood in their land” (Joel 4:19), “They said to the king: The man who eliminated us, and who devised against us, so that we would be destroyed from standing within [the entire border of Israel]” (II Samuel 21:5).19This was stated by the Gibeonites in reference to Saul. Did he kill them or devise against them? Rather, by destroying Nov, the city of priests, which would provide them with sustenance, the verse ascribes to him as though he killed them. Reish Lakish would transpose the verse: One who smites a man, slaughters a bull; one who beheads a dog, sacrifices a lamb; [one who offers] the blood of a swine, presents a meal offering; one who brings a gift of iniquity, brings frankincense. “They too chose their ways” (Isaiah 66:3).20Reish Lakish reads the verse to mean that people commit terrible acts but consider themselves blameless or even to have performed meritorious acts. Rabbi Elazar asked Rabbi Ḥanina, and some say Rabbi Ḥanina asked Rabbi Elazar. Is it possible that the teacher asks the student?21Rabbi Elazar was a disciple of Rabbi Ḥanina. Rather, he asked him only to test him. He said to him: ‘What is this that is written: “Two I ask of You…. Distance vanity and falsehood from me; do not give me poverty or wealth; feed me my allotted bread, lest I become sated, and renounce, and say: Who is the Lord? And lest I become poor, and steal, and appropriate the name of my God” (Proverbs 30:7–9). Which of them is worse, the first or the second?’22Which is worse, poverty, which can lead one to steal and swear falsely in the name of God, or wealth, which can lead one to become smug and deny the existence of God? He said to him: ‘We found that the Holy One blessed be He overlooked idol worship but did not overlook desecration of the Name. From where is it derived that the Holy One blessed be He overlooked idol worship? As stated: “You, house of Israel, so said the Lord God: Let each man go worship his idols” (Ezekiel 20:39). And it is written: “You shall not profane My holy name any more” (Ezekiel 20:39).’23Since profaning the name of God is worse than denying His existence, the dangers inherent in poverty are greater than those inherent in wealth. Israel would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would see and say: They worship in His name and He kills them. Therefore, Moses cautions Israel and says to them: “Any man from the house of Israel who will slaughter…” (Leviticus 17:3).
Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael said: This is a permit that emerges from a prohibition. Because it was prohibited for Israel to eat meat of desire in the wilderness,24They were not permitted to slaughter animals just for the sake of eating meat and not for sacrifice as an offering. the verse25See Deuteronomy 12:20–21, 26–27. comes and permits it for them only by means of slaughter. Rabbi Akiva says: This is a prohibition that emerges from a permit; because Israel would stab and eat in the wilderness, the verse came and prohibited it for them except for by means of slaughter.26Rabbi Akiva holds that the Israelites were permitted to eat meat in the wilderness even without sacrificing the animal as an offering. Furthermore, they were permitted to stab the animal to kill it, as they had not yet been commanded in the rules of ritual slaughter. Thus, the verses in Deuteronomy that require ritual slaughter for animals that one kills in order to eat meat are not rendering permitted that which had formerly be forbidden, but the opposite, they render forbidden that which had formerly been permitted. Rabbi Yishmael taught: Because it was prohibited for Israel to eat meat of desire in the wilderness, therefore, the verse cautioned them that they should bring their offerings to the priest, and the priest would slaughter and receive.27The priest would receive the blood in a vessel and sprinkle it on the altar. Even if the owners sit and have intent all day, everything follows only the slaughterer.28Even if the owners’ intent is that the offering be eaten or its blood sprinkled beyond its prescribed time or not in its prescribed place, the offering is not disqualified. Why does the verse state two slaughters, “who will slaughter” (Leviticus 17:3), twice? It is taught in the name of Rabbi Yudan: They are two standards for slaughter: Most of two in an animal and most of one in a bird.29When slaughtering an animal one must cut through most of both its trachea and its esophagus – two organs. When slaughtering a bird, one is required to cut through most of only one of the organs.
Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king’s son who was emboldened,30He thought he could do whatever he wanted. and was accustomed to eat the flesh of animal carcasses and mauled animals.31Animals that had not been properly ritually slaughtered [neveila], or animals that had a defect in an internal organ [tereifa], such as one that might have been caused if the animal had been mauled. The meat of such animals is forbidden for consumption. The king said: ‘This one will frequent my table, and on his own he will be restricted.’ So too, because Israel enthusiastically followed idol worship in Egypt, and they would bring their offerings to the satyrs, as it is stated: “They shall no longer slaughter their offerings to the satyrs [se’irim]” (Leviticus 17:7). These satyrsare nothing other than demons, as it is stated: “They would slaughter to demons” (Deuteronomy 32:17). These demons are nothing other than satyrs, as it is stated: “And satyrs [se’irim] will dance there” (Isaiah 13:21).32Although the word se’irim can mean goats, this verse is clearly not referring to goats and demonstrates that se’irim can also refer to a type of demon. They would sacrifice their offerings in violation of the prohibition of the private altar in the wilderness, and punishments would befall them. The Holy One blessed be He said: ‘At all times, let them sacrifice their offerings before me in the Tent of Meeting, and they will separate themselves from idol worship and will be saved.’ That is what is written: “Any man from the house of Israel…”
Rabbi Yosei ben Rabbi Ḥanina said: The private altar is permitted only by means of a prophet. What is the source? “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13), but Elijah sacrificed during the period of the prohibition of private altars.33See I Kings chapter 18. Rabbi Simlai said: The Holy One blessed be He told him to, as it is stated: “And by Your word I have performed” (I Kings 18:36); by Your statement. Rabbi Yoḥanan ben Marei cites it from this: “Then Joshua built [an altar]” (Joshua 8:30).34Rabbi Yoḥanan ben Marei is proving from here that when the Israelites entered the Land of Israel and arrived at Gilgal, private altars became permitted once again (see Yerushalmi, Megilla 1:12). I have derived only regarding Gilgal, from where is it derived regarding Givon? It is as it is stated: “It was on that night that the Lord said to him: Take your father's large bull” (Judges 6:25).35The text of the midrash here is difficult, as this verse is stated regarding Gideon, who did not live during the time when the Tabernacle was at Givon. Some suggest that the text should state Gideon instead of Givon. If so, the meaning would be that Gideon was permitted to sacrifice on an private altar by God even though at the time this was generally forbidden. For another interpretation, see Etz Yosef. Rabbi Abba bar Kahana said: Seven transgressions were violated with Gideon’s bull: Ashera trees, invalid stones, designated a bull of worship, a non-priest, at night, and it was not at the proper time.36The altar Gideon used was made from trees and stones that had been used for idolatrous worship and were disqualified for use for an altar. The bull had been worshipped, designated for idolatrous sacrifice, and it was seven years old; each of these factors is sufficient to disqualify an animal from use as an offering. I have derived only regarding Givon, from where is it derived regarding Shilo?37From where is it derived that although private altars were prohibited while the Tabernacle was at Shilo, they were permitted again once the Tabernacle was no longer there? (Etz Yosef). “Samuel took one suckling lamb [and offered it up in its entirety as a burnt offering to the Lord]” (I Samuel 7:9).38This occurred after the destruction of the Tabernacle at Shilo, and proves that private altars became permitted once again. Rabbi Abba bar Kahana said: Three transgressions were violated with Samuel’s bull: It [was burned] with its hide, it was not at its proper time,39It was less than eight days old. and he was a Levite. Rabbi Yosei said: If it is from that verse, you cannot derive anything. Rather, derive it from this [proof brought] by Rabbi Shmuel bar Naḥmani: “His return was to Rama, as his home was there. [There he would judge Israel, and he built an altar there to the Lord]” (I Samuel 7:17).
Another matter, “any man from the house of Israel” – that is what is written: “He performs justice for the exploited” (Psalms 146:7); this is Israel, in whose regard it is written: “So said the Lord of hosts: The children of Israel and the children of Judah are exploited” (Jeremiah 50:33). “He gives bread to the hungry” (Psalms 146:7), this is Israel, as it is written: He afflicted you and He starved you” (Deuteronomy 8:3). “The Lord releases [matir] the imprisoned [asurim]” (Psalms 146:7); what I prohibited [she’asarti] for you, I permitted [hitarti] for you. I prohibited the fat of a domesticated animal for you, but I permitted it for you in an undomesticated animal. I prohibited the sciatic nerve for you in an undomesticated animal, but I permitted it for you in birds. I prohibited for you birds without slaughter, but I permitted fish for you. Rabbi Abba and Rabbi Yonatan in the name of Rabbi Levi said: More than I prohibited for you, I permitted for you. I prohibited for you menstrual blood; I permitted for you hymenal blood.40By Torah law, a woman who experiences menstrual bleeding is forbidden to her husband, but a woman who experiences hymenal bleeding is not. I prohibited for you a married woman; I permitted for you a captive woman.41A woman whom you took captive in war, regardless of her marital status (see Deuteronomy 21:10–14). The brother’s wife, I permitted for you a levirate wife.42A man’s brother’s wife is forbidden to him even after his brother has died. However, if a man dies without children, his wife is permitted to his brothers through levirate marriage. A woman and her sister, [which is forbidden] during their lifetimes, I permitted for you after death.43One is not permitted to marry the sister of one’s wife, even if one has already divorced his wife. However, if one’s wife dies, one is permitted to marry her sister. Wearing diverse kinds, I permitted for you a linen garment with ritual fringes.44It is forbidden to wear a garment made of wool and linen. However, if one wears a four-cornered linen garment, one would still, by Torah law, affix to it ritual fringes made of wool. The flesh of a pig, I permitted for you a fish called shibuta.45The flesh of this fish tastes similar to the meat of a pig. Animal fat [ḥelev], I permitted for you animal fat [shuman].46The fat found in certain locations in the animal is forbidden, whereas fat in other places in the animal is permitted. Forbidden fat is called ḥelev, permitted fat is called shuman. Blood, I permitted for you the spleen. Meat and milk, I permitted for you the udder. Rabbi Menaḥama, Rabbi Bevai, Rabbi Aḥa, and Rabbi Yoḥanan in the name of Rabbi Yonatan said: In exchange for what I prohibited for you, I permitted for you. In exchange for the prohibition of [forbidden] fish, the leviathan is a kosher fish. In exchange for the prohibition of [forbidden] birds, the ziz is a kosher bird. That is what is written: “I know every bird of the mountains; and the ziz of the field is with Me” (Psalms 50:11). Rabbi Yehuda ben Rabbi Simon said: When it spreads its wings it dims the disc of the sun.47It is so large that it blocks the light of the sun. That is what is written: “Is it through your understanding that the hawk flies, stretches its wings to the south?” (Job 39:26). Why is it called ziz? It is because it has several varieties of taste, from this and from that [mizeh umizeh]. In exchange for the prohibition of animals, “animals on thousands of hills” (Psalms 50:10); Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan says: It is one animal that is lying on one thousand mountains, and one thousand mountains grow many varieties of grasses for it, and it eats, as it is stated: “For produce of mountains will be carried to it” (Job 40:20). Reish Lakish said: It is one animal lying on one thousand mountains, and one thousand mountains grow food for it, so it will be food for the righteous, and it eats. What is the source? “The Sharon will be a pasture for flocks” (Isaiah 65:10). The Rabbis say: It is one animal and it is lying on one thousand mountains, and one thousand mountains grow various types of animals for it, and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is that possible, that an animal [behema] eats an animal?48The term behema, sometimes translated as domesticated animal, refers to a class of animals that are all herbivores. Rabbi Tanḥuma said: God’s deeds are great, how extraordinary are the deeds of the Holy One blessed be He. From where does it drink? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Everything that the Jordan takes in over the course of six months, it swallows in one gulp. What is the source? As it is stated: “Behold, it can swallow a river, it need not rush” (Job 40:23). Rabbi Shimon ben Lakish said: Everything that the Jordan takes in over the course of twelve months, it swallows in one gulp. What is the source? “It is secure, even if it draws the Jordan into its mouth” (Job 40:23). It has enough just to wet the mouth. Rav Huna said in the name of Rabbi Yosei: It is not even enough just to wet the mouth. From where, then, does it drink? Rabbi Shimon ben Yoḥai taught: A river emerges from Eden and its name is Yuval, and it drinks from there, as it is stated: “And it shall spread its roots alongside a stream [yuval]” (Jeremiah 17:8). Rabbi Meir said: “But ask now animals, and they will teach you” (Job 12:7), this is the animals. “And the birds of the heavens, and they will tell you” (Job 12:7), this is the ziz of the field. “Or converse with the earth, and it will teach you” (Job 12:8), this is the Garden of Eden. “And the fish of the sea will relate to you” (Job 12:8), this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).
אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט שׁוֹר אוֹ כֶשֶׂב אוֹ עֵז (ויקרא יז, ג), הֲדָא הוּא דִכְתִיב (קהלת ה, ח): וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר אֲפִלּוּ דְּבָרִים שֶׁאַתֶּם רוֹאִים יִתְרוֹן לָעוֹלָם, אַף הֵן בִּכְלַל הֲנָיָיתוֹ שֶׁל עוֹלָם הֵן, סִיבָא לְמֶעֱבַד חַבְלָא, סִיבָא לִמְסוֹךְ גַּנַּיָא, (קהלת ה, ח): מֶלֶךְ לְשָׂדֶה נֶעֱבָד, אֲפִלּוּ הוּא מֶלֶךְ וְהוּא שַׁלִּיט מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, לְשָׂדֶה נֶעֱבָד, עֲבָדַת אַרְעָא עָבֵיד, לָא עֲבָדַת אַרְעָא וְלָא כְלוּם, לְפִיכָךְ (קהלת ה, ט): אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב מָמוֹן לֹא יִשְׂבַּע מָמוֹן, (קהלת ה, ט): וְאֹהֵב בֶּהָמוֹן לֹא תְבוּאָה וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחַר הַמָּמוֹן וְקַרְקַע אֵין לוֹ מָה הֲנָאָה יֵשׁ לוֹ. רַבִּי יִשְׁמָעֵאל בְּרַבִּי תַּנְחוּם וְרַבִּי חָנִין בְּרֵיהּ דְּרַבִּי בְּשֵׁם רַבִּי יִרְמְיָה, כְּתִיב (יחזקאל כז, כט): וְיָרְדוּ מֵאֳנִיּוֹתֵיהֶם וגו' [על] [אל] הָאָרֶץ יַעֲמֹדוּ, וְכִי אֵין אָנוּ יוֹדְעִין שֶׁעַל הָאָרֶץ הָיוּ עוֹמְדִין, אֶלָּא הֲרֵי שֶׁשָּׁקְעָה סְפִינָתוֹ שֶׁל אֶחָד בַּיָּם וְיֵשׁ לוֹ קַרְקַע עַל הָאָרֶץ יַעֲמֹד אִם אֵין לוֹ קַרְקַע אֵין לְךָ הֶבֶל גָּדוֹל מִזֶּה. רַבִּי נְחֶמְיָה אָמַר וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא, אֲפִלּוּ דְבָרִים שֶׁאַתָּה רוֹאֶה אוֹתָן יִתְרוֹן לְמַתַּן תּוֹרָה, כְּגוֹן הִלְכוֹת צִיצִית תְּפִלִּין וּמְזוּזָה, אַף הֵן בִּכְלַל מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (דברים ט, י): וַיִּתֵּן ה' אֵלַי אֶת שְׁנֵי לוּחֹת הָאֲבָנִים כְּתֻבִים בְּאֶצְבַּע אֱלֹהִים וַעֲלֵיהֶם כְּכָל הַדְּבָרִים. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר וַעֲלֵיהֶם כְּכָל הַדְּבָרִים, וּכְתִיב (דברים ח, א): כָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי וגו', כָּל כְּכָל, דְּבָרִים הַדְּבָרִים, מִצְוָה הַמִּצְוָה, מִקְרָא מִשְׁנָה הֲלָכוֹת תַּלְמוּד תּוֹסֶפְתּוֹת אַגָּדוֹת וַאֲפִלּוּ מַה שֶּׁתַּלְמִיד וָתִיק עָתִיד לוֹמַר לִפְנֵי רַבּוֹ, כֻּלָּן נֶאֶמְרוּ לְמשֶׁה בְּסִינַי, שֶׁנֶּאֱמַר (קהלת א, י): יֵשׁ דָּבָר שֶׁיֹּאמַר רְאֵה זֶה חָדָשׁ הוּא, חֲבֵרוֹ מֵשִׁיב עָלָיו (קהלת א, י): כְּבָר הָיָה לְעוֹלָמִים. מֶלֶךְ לְשָׂדֶה נֶעֱבָד, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר: מֶלֶךְ זֶה בַּעַל תַּלְמוּד, לְשָׂדֶה נֶעֱבָד זֶה בַּעַל מִשְׁנָה, שֶׁהוּא סוֹדֵר הֲלָכָה לְפָנָיו. וְרַבִּי נְחֶמְיָה אוֹמֵר מֶלֶךְ זֶה בַּעַל מִשְׁנָה, לְשָׂדֶה נֶעֱבָד זֶה בַּעַל תַּלְמוּד, שֶׁהוּא מְקַבֵּל הֲלָכָה לְפָנָיו, לְפִיכָךְ אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב תּוֹרָה לֹא יִשְׂבַּע תּוֹרָה, וְאֹהֵב בֶּהָמוֹן וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחֲרֵי תוֹרָה וְתַלְמוּד אֵין לוֹ, מָה הֲנָאָה יֵשׁ לוֹ. רַבִּי אֶלְעָזָר בְּרַבִּי אַבָּא בְּשֵׁם רַבִּי אַחָא אוֹמֵר לָמַד וְלֹא לִמֵּד אֵין לְךָ הֶבֶל גָּדוֹל מִזֶּה.
“Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat, in the camp, or who slaughters it outside the camp” (Leviticus 17:3).
“Any man from the house of Israel who will slaughter a bull, or a sheep, or a goat” – that is what is written: “The advantage of land is in every way” (Ecclesiastes 5:8). Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Even matters that you consider to be superfluous for the world are beneficial for the world; palm fiber to make rope; a thorn bush to fence a garden, “A king is subservient to a field” (Ecclesiastes 5:8); even if he is king and he rules from one end of the world to the other, “he is subservient to the field.” If the field produces, he will be successful; if the field does not produce, there is nothing. Therefore, “one who loves silver will not be satisfied with silver” (Ecclesiastes 5:9); one who loves money will not be satisfied with money, “nor one who loves abundance, with produce…” (Ecclesiastes 5:9), as anyone who avidly pursues money, but has no land, what benefit does he have?
Rabbi Yishmael ben Rabbi Tanḥum and Rabbi Ḥanin son of Rabbi in the name of Rabbi Yirmeya: It is written: “They will disembark from their ships…they will stand on the ground” (Ezekiel 27:29). Do we not know that they would stand on the ground? Rather, one whose ship sinks at sea and he has land on the shore, he will recover. If he does not have land, you do not have any greater futility.1If someone’s livelihood is entirely dependent on trade, he can easily lose everything if his ship goes down at sea. If he also owns land, he can plant crops and be sustained in a less risky manner.
Rabbi Neḥemya said: “The advantage of land is in every way” – even matters that you consider superfluous to the giving of the Torah, e.g., the halakhot of ritual fringes, phylacteries, and mezuza; they, too, are included in the giving of the Torah, as it is stated: “The Lord gave me the two tablets of stone inscribed with the finger of God and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10). And it is written: “All the mitzva [hamitzva] that I [command you this day you shall take care to perform]” (Deuteronomy 8:1). Kol, kekhol; devarim, hadevarim; mitzva, hamitzva2These words contain superfluous prefixes, as the verses could have said kol, devarim, and mitzva, but instead says kekhol, hadevarim, and hamitzva. All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash. – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were stated to Moses from Sinai, as it is stated: “There is a matter regarding which one would say: See, this is new” (Ecclesiastes 1:10), his counterpart responds to him: “It has already been, in the ages [that were before us]” (Ecclesiastes 1:10).
“A king is subservient to a field,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: “King,” this is an expert in Talmud; “is subservient to a field,” this is an expert in Mishna, as he arranges the halakha before him. Rabbi Neḥemya says: “King,” this is an expert in Mishna; “is subservient to a field,” this is an expert in Talmud, as he receives the halakha before him.3The expert in Mishna must sit before the expert in Talmud in order to receive practical instruction. Therefore, “one who loves silver will not be satisfied with silver,” – one who loves Torah will not be satisfied with Torah. “Nor one who loves abundance, [with produce]” as anyone who avidly pursues Torah, but does not have Talmud, what benefit does he have? Rabbi Elazar says in the name of Rabbi Aḥa: One who studied but does not teach, you have no greater futility than this.
וְרַבָּנָן אָמְרֵי וְיִתְרוֹן אֶרֶץ, אֲפִלּוּ דְבָרִים שֶׁאַתֶּם רוֹאִים בָּעוֹלָם מְיֻתָּרִין, כְּגוֹן זְבוּבִין פַּרְעוֹשִׁים וְיַתּוּשִׁים, אַף הֵן בִּכְלַל בְּרִיָּיתוֹ שֶׁל עוֹלָם, דִּכְתִיב (בראשית ב, א): וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם. מֶלֶךְ לְשָׂדֶה נֶעֱבָד, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּיהּ (תהלים צג, א): ה' מָלָךְ גֵּאוּת לָבֵשׁ. לְשָׂדֶה נֶעֱבָד, זוֹ צִיּוֹן, דִּכְתִיב (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵּחָרֵשׁ, לְפִיכָךְ אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף, אוֹהֵב מִצְווֹת לֹא יִשְׂבַּע מִצְווֹת, וְאֹהֵב בֶּהָמוֹן וגו', שֶׁכָּל מִי שֶׁהוֹמֶה וּמְהַמֶּה אַחַר הַמִּצְווֹת, וּמִצְוָה קְבוּעָה לְדוֹרוֹת אֵין לוֹ, מָה הֲנָאָה יֵשׁ לוֹ. תֵּדַע לְךָ שֶׁהוּא כֵן, שֶׁהֲרֵי משֶׁה כַּמָּה מִצְווֹת וּצְדָקוֹת עָשָׂה וְכַמָּה מַעֲשִׂים טוֹבִים הָיוּ בְּיָדוֹ וְיֵשׁ לוֹ מִצְוָה קְבוּעָה לְדוֹרוֹת, הֲדָא הוּא דִכְתִיב (דברים ד, מא): אָז יַבְדִּיל משֶׁה.
The Rabbis say: “The advantage of land” – even things that you consider superfluous in the world, like flies, fleas, and gnats, they, too, are included in the creation of the world, as it is written: “The heavens and the earth and their entire host were completed” (Genesis 2:1). “A king is subservient to a field,” [“King” –] this is the Holy One blessed be He, in whose regard it is written: “The Lord reigns; He is clothed in grandeur” (Psalms 93:1). “Is subservient to a field,” this is Zion, as it is written: “Zion will be plowed as a field” (Micah 3:12). Therefore, “one who loves silver will not be satisfied with silver” – one who loves mitzvot will not be satisfied with mitzvot. “Nor one who loves abundance, [with produce]” – anyone who avidly pursues mitzvot, but does not have a mitzva that is fixed for the generations,4That will have a long-term effect. what benefit does he have?5After his death. Know that it is so, as Moses performed so many mitzvot and acts of righteousness and had many good deeds to his credit, and he had a mitzva fixed for the generations. That is what is written: “Then, Moses designated [three cities beyond the Jordan toward the rising sun]” (Deuteronomy 4:41).6Although Moses had done many mitzvot during his lifetime, and the three cities he designated as cities of refuge would not function in that capacity until the Israelites settled the Land of Israel, he nonetheless made sure to designate them before he died so as to fulfill a mitzva with a lasting effect.
דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַנְּבִיאִים אִם אֵין אַתֶּם עוֹשִׂין שְׁלִיחוּתִי יֵשׁ לִי שְׁלוּחִין, הֱוֵי: וְיִתְרוֹן אֶרֶץ וגו', בַּכֹּל אֲנִי עוֹשֶׂה שְׁלִיחוּתִי. אָמַר רַבִּי אַחָא בַּכֹּל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ אֲפִלּוּ עַל יְדֵי נָחָשׁ אֲפִלּוּ עַל יְדֵי צְפַרְדֵּעַ וַאֲפִלּוּ עַל יְדֵי עַקְרָב וַאֲפִלּוּ עַל יְדֵי יַתּוּשׁ, טִיטוּס הָרָשָׁע נִכְנַס לְבֵית קֹדֶשׁ הַקֳּדָשִׁים וְחַרְבּוֹ שְׁלוּפָה בְיָדוֹ וְגִדֵּר אֶת הַפָּרֹכֶת, וְנָטַל שְׁתֵּי זוֹנוֹת וְהִצִּיעַ סֵפֶר תּוֹרָה תַּחְתֵּיהֶן וּבְעָלָן עַל גַּבֵּי הַמִּזְבֵּחַ, וְיָצְאָה חַרְבּוֹ מְלֵאָה דָּם. מַאן דְּאָמַר מִדַּם הַקָּרְבָּנוֹת, וּמַאן דְּאָמַר מִן דַם פָּר וְשָׂעִיר שֶׁל יוֹם הַכִּפּוּרִים. הִתְחִיל מְחָרֵף וּמְגַדֵּף כְּלַפֵּי מַעְלָה, אָמַר לָא דָמֵי הַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בַּמִּדְבָּר וְנָצַח לֵיהּ, לְהַהוּא דְּעָבֵיד קְרָבָא עִם מַלְכָּא בְּגוֹ פָּלָטִין דִּידֵיהּ וְנָצַח לֵיהּ. מֶה עָשָׂה כִּנֵּס כָּל כְּלֵי בֵּית הַמִּקְדָּשׁ וְנָתַן לְתוֹךְ גַּרְגּוּתְנִי אַחַת וְיָרַד לוֹ לַסְּפִינָה, כֵּיוָן שֶׁיָּרַד מָחָא נַחְשׁוֹלָא בְּיַמָּא, אָמַר דּוֹמֶה לִי שֶׁאֵין כֹּחוֹ שֶׁל אֱלוֹהַּ זֶה אֶלָּא בַּמַּיִם, דּוֹר אֱנוֹשׁ לֹא פָּרַע מֵהֶם אֶלָּא בַּמַּיִם, וְכֵן דּוֹר הַמַּבּוּל, וְכֵן פַּרְעֹה וְחֵילוֹ, אַף אֲנִי כֵּיוָן שֶׁהָיִיתִי בְּתוֹךְ בֵּיתוֹ וּבִרְשׁוּתוֹ לֹא הָיָה יָכוֹל לַעֲמֹד בִּי וְעַכְשָׁיו לְכָאן קְדָמָנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, חַיֶּיךָ בִּבְרִיָה פְּחוּתָה מִמַּה שֶּׁבָּרָאתִי מִשֵּׁשֶׁת יְמֵי בְרֵאשִׁית אֲנִי פּוֹרֵעַ מִמְךָ, מִיָּד רָמַז הַקָּדוֹשׁ בָּרוּךְ הוּא לַיָּם וְעָמַד מִזַעְפּוֹ, כֵּיוָן שֶׁהִגִּיעַ לְרוֹמִי יָצְאוּ כָּל בְּנֵי רוֹמִי וְקִלְסוּהוּ, נְקִיטָא בַּרְבָּרַיָיא, מִיָּד הֵסִיקוּ לוֹ אֶת הַמֶּרְחָץ וְנִכְנַס וְרָחַץ, כֵּיוָן שֶׁיָּצָא מָזְגוּ לוֹ כַּסָּא דְחַמְרָא וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא יַתּוּשׁ אֶחָד וְנִכְנַס לְתוֹךְ חָטְמוֹ, וְהָיָה אוֹכֵל וְהוֹלֵךְ עַד שֶׁהִגִּיעַ לְמֹחוֹ, הִתְחִיל מְנַקֵּר אֶת מֹחוֹ, אָמַר קִרְאוּ לָרוֹפְאִים וִיפַצְעוּ מֹחוֹ שֶׁל אוֹתוֹ הָאִישׁ וּדְעוּ בַּמֶּה אֱלוֹהַּ שֶׁל אֻמָּה זוֹ נִפְרַע מֵאוֹתוֹ הָאִישׁ, מִיָּד קָרְאוּ לָרוֹפְאִים וּפָצְעוּ אֶת מֹחוֹ וּמָצְאוּ בוֹ כְּמוֹ גּוֹזָל בֶּן יוֹנָה, וְהָיָה בּוֹ מִשְׁקַל שְׁתֵּי לִטְרָאוֹת, אָמַר רַבִּי אֶלְעָזָר בְּרַַבִּי יוֹסֵי תַּמָּן הֲוֵינָא וְיַהֲבִין גּוֹזָלָא מִן דֵּין סִטְרָא וְתַרְתֵּין לִיטְרַיָא מִן דֵּין סִטְרָא וְתָקַל חַד כָּל קֳבֵל חַד, וּנְטָלוּהוּ וּנְתָנוּהוּ בְּתוֹךְ קְעָרָה אַחַת, כָּל מַאן דַּהֲוָה הָדֵין שָׁנֵי הֲוָה הָדֵין שָׁנֵי, פָרַח יַתּוּשָׁא פָּרַח נִשְׁמָתָא דְּטִיטוּס הָרָשָׁע.
Another matter, “The advantage of land” – the Holy One blessed be He said to the prophets: ‘If you do not perform my mission, I have many messengers.’ That is, “the advantage of land”; I can accomplish My mission with anything. Rabbi Aḥa said: The Holy One blessed be He accomplishes His mission with anything, even by means of a snake, even by means of a frog, even by means of a scorpion, and even by means of a gnat. The wicked Titus entered the chamber of the Holy of Holies with his sword drawn in his hand, and he stabbed the curtain. He took two prostitutes, spread a Torah scroll beneath them, and engaged in intercourse with them atop the altar. His sword came out [of the curtain] full of blood. There is one who says it was from the blood of offerings and there is one who says it was from the blood of the bull and the goat of Yom Kippur.7The blood of these offerings was sprinkled on the curtain that separated the Sanctuary and the Holy of Holies.
He began cursing and blaspheming the One On High. He said: ‘There is no comparison between one who wages war with a king in the wilderness and defeats him, and one who wages war with a king in his own palace and defeats him.’ What did he do? He gathered all the Temple vessels, placed themwithin a certain net and descended to the ship. When he set sail, a wave struck him in the sea. He said: ‘It appears that this God has power only in the water. He exacted retribution against the generation of Enosh only with water,8See Bereshit Rabba 90:6. and likewise the generation of the Flood, and likewise Pharaoh and his army. I, too, when I was in His house, He was unable to stand against me; now, He has confronted me here.’ The Holy One blessed be He said: ‘Wicked one, as you live, with the smallest creature that I created during the six days of Creation, I will exact retribution from you.’ Immediately, the Holy One blessed be He intimated to the sea, and it calmed from its raging.
When [Titus] reached Rome, all the residents of Rome emerged and lauded him as capturer of the barbarians. Immediately, they heated the bathhouse for him and he entered and bathed. When he emerged, they blended him a cup of wine. The Holy One blessed be He sent a gnat for him; it entered into his nose and continued gnawing until it reached his brain. It began gnawing at its brain. [Titus] said: ‘Call doctors for him and they will split the brain of this man9Titus referred to himself in the third person. to ascertain with what the God of this nation exacted retribution from him.’ Immediately, they called the doctors, they split his brain, and found [a creature] like the fledgling of a dove, weighing two litra. Rabbi Elazar ben Rabbi Yosei said: I was there and they placed that dove on one side of the scale and two litra on one side and they balanced each other. They took it and placed it in a bowl; as the condition of this one changed, the condition of that one changed.10As the condition of the gnat improved, Titus’s condition worsened. The gnat flew away and the soul of the wicked Titus flew away.
דָּבָר אַחֵר, וְיִתְרוֹן אֶרֶץ, עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה קָאֵים עַל גַּבֵּי נַהֲרָא וְחָמָא חָדָא אוּרְדְּעָן טָעֲנָא חָדָא עַקְרָב וּמְגִזְתֵּיהּ נַהֲרָא, אָמַר זוֹ מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָא אַגִּיזְתָּא נַהֲרָא וַאֲזָלַת וַעֲבָדַת שְׁלִיחוּתָהּ וַחֲזָרַת יָתָהּ לְאַתְרָהּ, וְנִשְׁמַע קוֹל יְלָלָה בָּעִיר פְּלוֹנִי נְשָׁכוֹ עַקְרָב וָמֵת. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִי אָמַר עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה קָאֵים וְחָפַר בַּהֲדָא בִּקְעַת בֵּית שׁוֹפָרֵי, חָמָא חַד עֵשֶׂב וְלָקֵיט יָתֵיהּ וְעָבְדָא כְּלִילָא לְרֵאשֵׁיהּ, אָזַל חַד חִוְיָא וּמָחָא יָתֵיהּ וְקָטַל יָתֵיהּ, אָתָא חַד חָבֵר וְקָם לֵיהּ סָקַר בְּהַהוּא חִוְיָא אָמַר תָּמַהּ אֲנָא עַל מַאן דְּקָטַל הֲדָא חִוְיָא, אֲמַר הַהוּא גַבְרָא אֲנָא קְטָלִית יָתֵיהּ, תָּלָה אַפּוֹי וְחָמָא הַהוּא עִשְׂבָּא עָבֵיד בָּהּ כְּלִילָא עַל רֵישֵׁיהּ, אֲמַר לֵיהּ מִן קוּשְׁטָא אֲנָא קְטָלִית יָתֵיהּ, אֲמַר לֵיהּ אַתְּ יָכֵיל מֵרִים הָדֵין עִשְׂבָּא מִן רֵישָׁא, אָמַר לֵיהּ אִין, כֵּיוָן דְּאָרֵים יָתֵיהּ אֲמַר לֵיהּ אַתְּ יָכֵיל קָרֵב הָדֵין חִוְיָא בְּהָדֵין חוּטְרָא, אֲמַר לֵיהּ אִין, כֵּיוָן דְּקָרַב לְהַהוּא חִוְיָא מִיָּד נָשְׁלוּ אֵבָרָיו. רַבִּי יַנַּאי הֲוָה יָתֵיב מַתְנֵי עַל תְּרַע קַרְתָּא, וְרָאָה נָחָשׁ אֶחָד מַרְתִּיעַ וּבָא וַהֲוָה מְרַדֵּף לֵיהּ מִן הָדֵין סִטְרָא וְהוּא חָזַר מִן הָדֵין סִטְרָא, אָמַר זֶה מוּכָן לַעֲשׂוֹת שְׁלִיחוּתוֹ, מִיָּד נָפְלָה הֲבָרָה בָּעִיר אִישׁ פְּלוֹנִי נְשָׁכוֹ נָחָשׁ וָמֵת. רַבִּי אֶלְעָזָר הֲוָה יָתֵיב וּמְטַיֵּיל בְּבֵית הַכִּסֵּא, אָתָא חַד רוֹמִי וּמְקִים יָתֵיהּ וִיתֵיב, אֲמַר הֲדָא לָא עַל מַגָּן, מִיָּד נָפְקָא חַד חִוְיָא וּמָחָא יָתֵיהּ וְקָטְלֵיהּ, קָרֵי עֲלֵיהּ (ישעיה מג, ד): וְאֶתֵּן אָדָם תַּחְתֶּיךָ. רַבִּי אֶלְעָזָר הֲוָה קָאֵים עַל חָדָא שׁוּנִיתָא דְּיַמָּא דְקֵיסָרִין וְרָאָה קוּלְיָא אַחַת שֶׁהָיְתָה מִתְגַּלְגֶּלֶת וּבָאָה וַהֲוָה מַצְנַע לָהּ וְהָא מִתְגַּלְגְּלָא, אָמַר זוֹ מוּכֶנֶת לַעֲשׂוֹת שְׁלִיחוּתָא, לְבָתַר יוֹמִין עָבַר חַד בַּלְדָּר, אִתְגַּלְגְּלַת בֵּין רַגְלָיו וְנִכְשַׁל בָּהּ וְנָפַל וּמֵת, אָזְלִין וּפַשְׁפְּשׁוּנֵיהּ וְאַשְׁכְּחוּן יָתֵיהּ טָעַן כְּתָבִין בִּישִׁין עַל יְהוּדָאי דְקֵיסָרִין. רַבִּי שִׁמְעוֹן הֲוָה עַסְקָן בִּדְבָרִים, הֲוָה לֵיהּ חַד פַּרְדֵּס, חַד זְמַן הֲוָה יָתֵיב בֵּיהּ וַהֲוָה בֵּיהּ חַד סַדָּן, חָמָא הֲדָא דוּכִיפַת דְּעָבֵיד לֵיהּ קֵן בְּגַוָּהּ, אֲמַר לֵיהּ מַה בָּעֵי הָדֵין עוֹפָא מְסָאֲבָא בַּהֲדֵין פַּרְדֵּס, אָזַל רַבִּי שִׁמְעוֹן וְסָתְרֵיהּ לְהַהוּא קִנָּא, אָזַל הַהוּא דוּכִיפַת וְתַקְנֵיהּ, מָה עֲבַד רַבִּי שִׁמְעוֹן אָזַל אַיְיתֵי חַד לוּחַ וְיַהֲבָהּ בְּאַפּוֹי דְהַהוּא קִנָּא וִיהַב בֵּיהּ חַד מַסְמֵר. מָה עֲבַד הַהוּא דוּכִיפַת אָזַל אַיְיתֵי חַד עֵשֶׂב וְיַהֲבֵיהּ עַל הַהוּא מַסְמְרָא וְשָׂרְפֵהּ. מָה עֲבַד רַבִּי שִׁמְעוֹן אָמַר טוֹב לְמִגְנְזָא הָדֵין עִשְׂבָּא דְּלָא יֵילְפוּן גַּנָּבַיָא לְמֶעְבַּד כֵּן וְיַחְרְבוּן בְּרִיָּיתָא. חֲמַרְתָּא דְּרַבִּי יַנַּאי אֲכָלַת עִשְׂבָּא וְאִיסְתַּמֵּית וַאֲכָלַת עִשְׂבָּא אָחֳרִי וְאִתְפַּתְּחַת. עוֹבָדָא הֲוָה בִּתְרֵין גַּבְרֵי דַּהֲווֹ עָיְלִין בְּאִילֵין שְׁבִילַיָּא דִּטְבֶרְיָא, חַד סַמְיָא וְחַד מְפַתַּח, וַהֲוָה הַהִיא פְּתִיחָה גָּדֵישׁ לֵיהּ לְהַהוּא סַמְיָא, יָתְבוּן לְמִקַרְטָא בְּאוֹרְחָא וַאֲרָעַת שַׁעְתָּא וְאָכְלִין מִן עִשְׂבָּא, דֵין דַּהֲוָה סַמֵּי אִתְפַּתַּח וְדֵין דַּהֲוָה פָּתִיחַ אִסְתַּמֵּי, וְלָא עָלוּן מִן תַּמָּן עַד דִּגְדַשׁ הַהוּא סַמְיָא לִפְתִיחָא. עוֹבָדָא הֲוָה בְּחַד גַּבְרָא דַּהֲוָה סָלֵיק מִן בָּבֶל, יָתֵיב לְמִקַרְטָא בְּאוֹרְחָא, וְחָמָא תַּרְתֵּין צִפֳּרִין מִתְנַצְיָין חָדָא עִם חָדָא, וְקָטְלַת חָדָא מִנְּהוֹן חֲבֶרְתָּהּ, אָזְלַת הַהִיא אַחְרִיתֵּי וְאַתְיָא עִשְׂבָּא וִיהַב עֲלָהּ וְאַחְיַית יָתָהּ, אֲמַר טַב לִי נְסַב מִן הָדֵין עִשְׂבָּא וְאַחְיֵה בֵּיהּ מֵתַיָא דְאַרְעָא דְיִשְׂרָאֵל, כִּי פָרֵי וְסָלַק חָמָא חַד תַּעֲלָא מִית מִקְלַק בְּאוֹרְחָא, אֲמַר טַב לִי מְנַסְיָא בַּהֲדֵין תַּעֲלָא, וִיהַב עֲלֵיהּ וְאַחְיֵיהּ, וְסָלֵיק עַד שֶׁהִגִּיעַ לְסוּלַמֵּי צוֹר, כֵּיוָן שֶׁהִגִּיעַ לְסוּלַמֵּי צוֹר חָמֵי חַד אֲרִי קְטֵיל וּמִקְלַק בְּאָרְחָא, אֲמַר טַב לִי מְנַסְיָא בַּהֲדֵין אֲרִי, וִיהַב עֲלוֹהִי מִן עִשְׂבָּא וַחֲיָה, וְקָם וַאֲכַל יָתֵיהּ, הוּא דִּבְרִיָּתָא אָמְרֵי טַב לְבִישׁ עֲבַדְתְּ בִּישָׁא עֲבַדְתְּ, טַב לְבִישׁ לָא תַעֲבֵיד וּבִישׁ לָא מָטֵי לָךְ. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ בְּמַיִם הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שְׁלִיחוּתוֹ. מַעֲשֶׂה בְּמֻכֶּה שְׁחִין אֶחָד שֶׁיָּרַד לִטְבֹּל בִּטְבֶרְיָא וַאֲרָעַת שַׁעְתָּא וְטָפַת לְבֵירָא דְמִרְיָם וְאַסְחֵי וְאִתְּסֵי, וְהֵיכָן הִיא בְּאֵרָהּ שֶׁל מִרְיָם אָמַר רַבִּי חִיָּא בַּר אַבָּא כְּתִיב (במדבר כא, כ): וְנִשְׁקָפָה עַל פְּנֵי הַיְשִׁימֹן, שֶׁכָּל מִי שֶׁהוּא עוֹלֶה עַל רֹאשׁ הַר יְשִׁימוֹן וְרוֹאֶה כְּמִין כְּבָרָה קְטַנָּה בְּיַם טְבֶרְיָא, זוֹ הִיא בְּאֵרָהּ שֶׁל מִרְיָם. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי שַׁעֲרוּתָא רַבָּנָן וְהוּא מְכַוְּנָא כָּל קְבֵיל תַּרְעֵי מְצִיעַיָא דִכְנִשְׁתָּא עַתִּיקָא דִטְבֶרְיָא.
Another matter, “The advantage of land” – there was an incident involving a certain man who was standing on the bank of the river. He saw a frog laden with a scorpion and taking it across the river. He said: ‘This one is prepared to perform its mission.’ It took it across the river, and it went and performed its mission.11The scorpion bit a person. [The frog] took it back to its place. The sound of wailing was heard in the city: A scorpion bit so-and-so, and he died.
Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: There was an incident involving a certain man who was standing and digging in the Beit Shofarei Valley. He saw a shrub, gathered it, and fashioned it into a wreath for his head. A certain snake came, and he struck it and killed it. A certain snake charmer came, and stood and examined the snake. He said: ‘I wonder, who was it who killed this snake?’ That man said: ‘I killed it.’ He turned his face and saw the shrub with which he made the wreath on his head. He said to him: ‘Truly, I killed it.’ He said to him: ‘Could you lift that shrub off of your head?’ He said to him: ‘Yes.’ Once he lifted it, he said to him: ‘Can you touch this snake with this stick?’ He said to him: ‘Yes.’ When he approached that snake, his limbs immediately fell off.12The snake charmer understood that the man had been protected from the snake’s venom only because of the shrub that he had on his head. Once he took it off, the man was no longer protected.
Rabbi Yanai was sitting and teaching at the city gate and he saw a certain snake raging and approaching. He would chase it away from this side, but it would return from that side. He said: ‘This one is prepared to perform its mission.’ Immediately, a report spread in the city: A snake bit so-and-so and he died.
Rabbi Elazar was sitting and attending to his needs in the outhouse. A certain Roman came and made him stand up, and [the Roman] sat [in his stead]. [Rabbi Elazar] said: ‘This is not for naught.’ Immediately, a certain snake emerged, attacked [the Roman], and killed him. [Rabbi Elazar] applied to him the verse: “I placed a person in your stead” (Isaiah 43:4).
Rabbi Elazar was standing on a certain crag over the sea at Caesarea. He saw a certain thighbone that was rolling and approaching. He would bury it, but it would roll out. He said: ‘This is prepared to perform its mission.’ Several days later, a certain courier13A courier of the Roman Empire. passed by, and it rolled between his legs. He stumbled on it and died. They went and examined him and found that he was carrying evil missives regarding the Jews of Caesarea.
Rabbi Shimon would investigate phenomena. He had a certain orchard. One time, he was sitting in it and there was a certain tree stump in it. He saw this hoopoe that was making itself a nest in it. He said: ‘What does this non-kosher bird seek in this orchard?’ Rabbi Shimon went and destroyed that nest. The hoopoe went and repaired it. What did Rabbi Shimon do? He brought a board and placed it over the opening of that nest, and affixed it with one nail. What did that hoopoe do? It went and brought a certain herb, placed it on that nail, and burned it. What did Rabbi Shimon do? He said it would be best to hide that herb so thieves would not learn to do so and ruin mankind. Rabbi Yannai’s female donkey ate the herb and was blinded. It ate a different herb and recovered its sight.
There was an incident involving two men who were coming on the paths of Tiberias, one blind and one sighted, with the sighted leading the blind. They sat to rest along the way and eventually they ate from the herb. The one who was blind regained his sight and the one who was sighted became blind. They did not leave from there until the one who had been blind led the one who had been sighted.
There was an incident involving a certain man who was ascending from Babylon.14He was travelling from Babylon to the Land of Israel. He sat to rest on the way and saw two birds fighting with one another, and one of them killed its counterpart. That other one15The bird that remained alive. went and brought an herb and placed it on [the dead bird] and revived it. [The man] said: ‘It would be good for me to take of this herb and revive with it the dead in the Land of Israel.’ When he ran and ascended, he saw a certain dead fox cast alongside the road. He said: ‘It would be good to test it on this fox.’ He placed it on it and revived it. He ascended until he reached the Promontory of Tyre. When he reached the Promontory of Tyre, he saw a certain dead lion cast alongside the road. He said: ‘It would be good to test it on this lion.’ He placed some of the herb on it and it was revived. It arose and devoured him. That is what people say: If you have performed good for the wicked, you have performed evil. Do not perform good for the wicked, and evil will not befall you.
Rabbi Tanḥuma said: Even with water, the Holy One blessed be He accomplishes His mission. There was an incident involving one who was afflicted with boils who descended to immerse in Tiberias. It happened that at that moment the spring of Miriam16This was a spring of water that traveled with the Israelites in the wilderness and provided water for them. rose, and he bathed and was cured. Where is the spring of Miriam? Rabbi Ḥiyya bar Abba said: It is written: “And overlooks the surface of the wasteland [hayeshimon]” (Numbers 21:20), as anyone who climbs to the peak of Mount Yeshimon and sees a small sieve-like item in the sea of Tiberias, this is the spring of Miriam. Rabbi Yoḥanan ben Nuri said: The Rabbis calculated it, and it is aligned opposite the middle gate of the ancient synagogue of Tiberias.
רַבִּי חָמָא בַּר פָּפָּא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר בְּאִסּוּר בָּמָה הָיוּ יִשְׂרָאֵל מַקְרִיבִין בַּמִּדְבָּר עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן, דְּתָנִינַן תַּמָּן עַד שֶׁלֹּא הוּקַם הַמִּשְׁכָּן הָיוּ הַבָּמוֹת מֻתָּרוֹת וְהָעֲבוֹדָה בַּבְּכוֹרוֹת, וּמִשֶּׁהוּקַם הַמִּשְׁכָּן נֶאֶסְרוּ הַבָּמוֹת וְהָעֲבוֹדָה בַּכֹּהֲנִים, וְהָיוּ יִשְׂרָאֵל נוֹהֲגִין בְּאִסּוּר הַבָּמָה בַּמִּדְבָּר, וְהָיוּ פֻּרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם, וְהָיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִין עוֹבְדִין לִשְׁמוֹ וְהוּא הוֹרְגָן, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לָהֶם לְיִשְׂרָאֵל (ויקרא יז, ג ד): אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וְאֶל פֶּתַח אֹהֶל מוֹעֵד לֹא הֱבִיאוֹ.
Rabbi Ḥama bar Pappa said in the name of Rabbi Yehuda ben Rabbi Simon: The children of Israel sacrificed offerings on prohibited private altars in the wilderness [the way they did] before the Tabernacle was established, as we learned there: Until the Tabernacle was established, private altars were permitted and the service was [performed] by the firstborn. From when the Tabernacle was established, private altars were prohibited and the service was [performed] by the priests.17Mishna Zevaḥim 14:4. The Israelites would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would say: ‘They worship in His name and He kills them.’ Therefore, the Holy One blessed be He said to Moses: ‘Go and tell them: “Any man of the house of Israel [who slaughters a bull or sheep…] and to the entrance of the Tent of Meeting he did not bring it […that man shall be cut off from among his people]” (Leviticus 17:3–4).18In order to prevent them from slaughtering consecrated animals outside the Tabernacle, God commanded them to refrain from slaughtering even non-sacred animals.
דָּבָר אַחֵר, אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (ישעיה סו, ג): שׁוֹחֵט הַשּׁוֹר מַכֵּה אִישׁ זוֹבֵחַ הַשֶּׂה עֹרֵף כֶּלֶב מַעֲלֵה מִנְחָה דַם חֲזִיר מַזְכִּיר לְבֹנָה מְבָרֵךְ אָוֶן, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כָּל מִי שֶׁהוּא גוֹזֵל אֶת חֲבֵרוֹ שָׁוֶה פְּרוּטָה מַעֲלִין עָלָיו כְּאִלּוּ הוֹרְגוֹ, וְאִית לֵיהּ קְרָיָן סַגִּיִּין, שֶׁנֶּאֱמַר: שׁוֹחֵט הַשּׁוֹר מַכֵּה אִישׁ, (יחזקאל יט, ג): וַיִּלְמַד לִטְרָף טֶרֶף אָדָם אָכָל, (משלי א, יט): כֵּן אָרְחוֹת כָּל בֹּצֵעַ בָּצַע אֶת נֶפֶשׁ בְּעָלָיו יִקָּח, (יואל ד, יט): מֵחֲמַס בְּנֵי יְהוּדָה אֲשֶׁר שָׁפְכוּ דַּם נָקִי בְּאַרְצָם, (שמואל ב כא, ה): וַיֹּאמְרוּ אֶל הַמֶּלֶךְ הָאִישׁ אֲשֶׁר כִּלָּנוּ וַאֲשֶׁר דִּמָּה לָנוּ נִשְׁמַדְנוּ מֵהִתְיַצֵּב בְּכָל וגו', וְכִי הוּא הֲרָגָן אוֹ דִּמָּה לָהֶן, אֶלָּא עַל יְדֵי שֶׁהֶחֱרִיב נוֹב עִיר הַכֹּהֲנִים שֶׁהָיְתָה מְסַפֶּקֶת לָהֶם מְזוֹנוֹת, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הֲרָגָן. וְרֵישׁ לָקִישׁ הֲוָה מְסָרֵס קְרָיָא מַכֵּה אִישׁ שׁוֹחֵט הַשּׁוֹר עֹרֵף כֶּלֶב זוֹבֵחַ הַשֶּׂה דַּם חֲזִיר מַעֲלֶה מִנְחָה מְבָרֵךְ אָוֶן מַזְכִּיר לְבֹנָה, (ישעיה סו, ג): גַּם הֵמָּה בָּחֲרוּ בְּדַרְכֵיהֶם, רַבִּי אֶלְעָזָר שָׁאַל אֶת רַבִּי חֲנִינָא וְאִית דְּאָמְרֵי רַבִּי חֲנִינָא שָׁאַל אֶת רַבִּי אֶלְעָזָר, וְאֶפְשָׁר כֵּן רַבָּה שָׁאֵיל לְתַלְמִידָא, אֶלָּא לָא בָּעָא מִנֵּיהּ אֶלָּא לְמִבְדְקֵיהּ, אֲמַר לֵיהּ מַהוּ דְּנָן דִּכְתִיב (משלי ל, ז ט): שְׁתַּיִם שָׁאַלְתִּי מֵאִתָּךְ שָׁוְא וּדְבַר כָּזָב הַרְחֵק מִמֶּנִּי רֵאשׁ וָעשֶׁר אַל תִּתֵּן לִי הַטְרִיפֵנִי לֶחֶם חֻקִּי פֶּן אֶשְׂבַּע וְכִחַשְׁתִּי וְאָמַרְתִּי מִי ה' וּפֶן אִוָּרֵשׁ וְגָנַבְתִּי וְתָפַשְׂתִּי שֵׁם אֱלֹהָי, אֵיזֶה מֵהֶן קָשָׁה הָרִאשׁוֹנָה אוֹ הַשְּׁנִיָה, אָמַר לוֹ מָצִינוּ שֶׁוִּתֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עֲבוֹדַת כּוֹכָבִים וְלֹא וִתֵּר עַל חִלּוּל הַשֵּׁם, וּמִנַּיִן שֶׁוִּתֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל עֲבוֹדַת כּוֹכָבִים, שֶׁנֶּאֱמַר (יחזקאל כ, לט): וְאַתֶּם בֵּית יִשְׂרָאֵל כֹּה אָמַר ה' אֱלֹהִים אִישׁ גִּלּוּלָיו לְכוּ עֲבֹדוּ, וּכְתִיב (יחזקאל כ, לט): אֶת שֵׁם קָדְשִׁי לֹא תְחַלְּלוּ עוֹד, וְהָיוּ יִשְׂרָאֵל נוֹהֲגִין בְּאִסּוּר הַבָּמָה בַּמִּדְבָּר וְהָיוּ פֻּרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם וְהָאֻמּוֹת רוֹאִין וְאוֹמְרִין הֵם מַקְרִיבִים לוֹ וְהוֹרְגָם, לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ וֶאֱמֹר לְיִשְׂרָאֵל הִזָּהֲרוּ שֶׁלֹּא תִּהְיוּ מַקְרִיבִין לְאִסּוּר בָּמָּה, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל אֲשֶׁר יִשְׁחַט.
Another matter, “any man from the house of Israel” – that is what is written: “One who slaughters a bull, smites a man; one who sacrifices a lamb, beheads a dog; one who presents a meal offering, it is the blood of a swine; one who brings frankincense, brings a gift of iniquity” (Isaiah 66:3). Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Anyone who robs another the value of a peruta, the Torah ascribes to him as though he killed him, and there are many verses for this, as it is stated: “One who slaughters a bull, smites a man.” “He learned to maul prey, he devoured man” (Ezekiel 19:3), “So are the ways of every pursuer of ill-gotten gain; it takes the life of its owners” (Proverbs 1:19), “The robbery of the children of Judah, that they shed innocent blood in their land” (Joel 4:19), “They said to the king: The man who eliminated us, and who devised against us, so that we would be destroyed from standing within [the entire border of Israel]” (II Samuel 21:5).19This was stated by the Gibeonites in reference to Saul. Did he kill them or devise against them? Rather, by destroying Nov, the city of priests, which would provide them with sustenance, the verse ascribes to him as though he killed them. Reish Lakish would transpose the verse: One who smites a man, slaughters a bull; one who beheads a dog, sacrifices a lamb; [one who offers] the blood of a swine, presents a meal offering; one who brings a gift of iniquity, brings frankincense. “They too chose their ways” (Isaiah 66:3).20Reish Lakish reads the verse to mean that people commit terrible acts but consider themselves blameless or even to have performed meritorious acts.
Rabbi Elazar asked Rabbi Ḥanina, and some say Rabbi Ḥanina asked Rabbi Elazar. Is it possible that the teacher asks the student?21Rabbi Elazar was a disciple of Rabbi Ḥanina. Rather, he asked him only to test him. He said to him: ‘What is this that is written: “Two I ask of You…. Distance vanity and falsehood from me; do not give me poverty or wealth; feed me my allotted bread, lest I become sated, and renounce, and say: Who is the Lord? And lest I become poor, and steal, and appropriate the name of my God” (Proverbs 30:7–9). Which of them is worse, the first or the second?’22Which is worse, poverty, which can lead one to steal and swear falsely in the name of God, or wealth, which can lead one to become smug and deny the existence of God? He said to him: ‘We found that the Holy One blessed be He overlooked idol worship but did not overlook desecration of the Name. From where is it derived that the Holy One blessed be He overlooked idol worship? As stated: “You, house of Israel, so said the Lord God: Let each man go worship his idols” (Ezekiel 20:39). And it is written: “You shall not profane My holy name any more” (Ezekiel 20:39).’23Since profaning the name of God is worse than denying His existence, the dangers inherent in poverty are greater than those inherent in wealth. Israel would violate the prohibition of the private altar in the wilderness, and punishments would befall them. The nations of the world would see and say: They worship in His name and He kills them. Therefore, Moses cautions Israel and says to them: “Any man from the house of Israel who will slaughter…” (Leviticus 17:3).
רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אָמַר הֲרֵי זֶה הֶתֵּר מִכְּלַל אִסּוּר, לְפִי שֶׁהָיוּ יִשְׂרָאֵל אֲסוּרִין בִּבְשַׂר תַּאֲוָה בַּמִּדְבָּר לֹא בָּא הַכָּתוּב וְהִתִּיר לָהֶם אֶלָּא בִּשְׁחִיטָה. רַבִּי עֲקִיבָא אוֹמֵר הֲרֵי זֶה אִסּוּר מִכְּלַל הֶתֵּר, לְפִי שֶׁהָיוּ יִשְׂרָאֵל נוֹחֲרִין וְאוֹכְלִין בַּמִּדְבָּר לֹא בָּא הַכָּתוּב וְאָסַר לָהֶם כֵּן אֶלָּא בִּשְׁחִיטָה. תָּנֵי רַבִּי יִשְׁמָעֵאל לְפִי שֶׁהָיוּ יִשְׂרָאֵל אֲסוּרִין בִּבְשַׂר תַּאֲוָה בַּמִּדְבָּר, לְפִיכָךְ הִזְהִירָן הַכָּתוּב שֶׁיְהוּ מְבִיאִין קָרְבְּנוֹתֵיהֶן לַכֹּהֵן וְהַכֹּהֵן שׁוֹחֵט וּמְקַבֵּל, אַף עַל פִּי שֶׁהַבְּעָלִים יוֹשְׁבִים וּמְחַשְּׁבִים כָּל הַיּוֹם אֵין הַכֹּל הוֹלֵךְ אֶלָּא לְאַחַר הַשּׁוֹחֵט, וּמַה תַּלְמוּד לוֹמַר שְׁתֵּי שְׁחִיטוֹת, אֲשֶׁר יִשְׁחַט שְׁתֵּי פְּעָמִים, תָּנֵי בְּשֵׁם רַבִּי יוּדָן שְׁנֵי דִקְדּוּקֵי שְׁחִיטָה הֵן, רֹב שְׁנַיִם בִּבְהֵמָה וְרֹב אֶחָד בְּעוֹף.
Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael said: This is a permit that emerges from a prohibition. Because it was prohibited for Israel to eat meat of desire in the wilderness,24They were not permitted to slaughter animals just for the sake of eating meat and not for sacrifice as an offering. the verse25See Deuteronomy 12:20–21, 26–27. comes and permits it for them only by means of slaughter. Rabbi Akiva says: This is a prohibition that emerges from a permit; because Israel would stab and eat in the wilderness, the verse came and prohibited it for them except for by means of slaughter.26Rabbi Akiva holds that the Israelites were permitted to eat meat in the wilderness even without sacrificing the animal as an offering. Furthermore, they were permitted to stab the animal to kill it, as they had not yet been commanded in the rules of ritual slaughter. Thus, the verses in Deuteronomy that require ritual slaughter for animals that one kills in order to eat meat are not rendering permitted that which had formerly be forbidden, but the opposite, they render forbidden that which had formerly been permitted. Rabbi Yishmael taught: Because it was prohibited for Israel to eat meat of desire in the wilderness, therefore, the verse cautioned them that they should bring their offerings to the priest, and the priest would slaughter and receive.27The priest would receive the blood in a vessel and sprinkle it on the altar. Even if the owners sit and have intent all day, everything follows only the slaughterer.28Even if the owners’ intent is that the offering be eaten or its blood sprinkled beyond its prescribed time or not in its prescribed place, the offering is not disqualified. Why does the verse state two slaughters, “who will slaughter” (Leviticus 17:3), twice? It is taught in the name of Rabbi Yudan: They are two standards for slaughter: Most of two in an animal and most of one in a bird.29When slaughtering an animal one must cut through most of both its trachea and its esophagus – two organs. When slaughtering a bird, one is required to cut through most of only one of the organs.
רַבִּי פִּנְחָס בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְבֶן מֶלֶךְ שֶׁגַּס לִבּוֹ עָלָיו וְהָיָה לָמֵד לֶאֱכֹל בְּשַׂר נְבֵלוֹת וּטְרֵפוֹת, אָמַר הַמֶּלֶךְ זֶה יִהְיֶה תָּדִיר עַל שֻׁלְחָנִי וּמֵעַצְמוֹ הוּא נָדוּר [גדור], כָּךְ לְפִי שֶׁהָיוּ יִשְׂרָאֵל לְהוּטִים אַחַר עֲבוֹדַת כּוֹכָבִים בְּמִצְרַיִם וְהָיוּ מְבִיאִים קָרְבָּנֵיהֶם לַשְּׂעִירִים, דִּכְתִיב (ויקרא יז, ז): וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִים, וְאֵין שְׂעִירִים אֵלּוּ אֶלָּא שֵׁדִים, שֶׁנֶּאֱמַר (דברים לב, יז): וַיִּזְבְּחוּ לַשֵּׁדִים, וְאֵין שֵׁדִים אֵלּוּ אֶלָּא שְׂעִירִים, שֶׁנֶּאֱמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, וְהָיוּ מַקְרִיבִין קָרְבָּנֵיהֶם בְּאִסּוּר בָּמָּה וּפֻרְעָנֻיּוֹת בָּאוֹת עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיוּ מַקְרִיבִין לְפָנַי בְּכָל עֵת קָרְבְּנוֹתֵיהֶן בְּאֹהֶל מוֹעֵד, וְהֵן נִפְרָשִׁים מֵעֲבוֹדַת כּוֹכָבִים וְהֵם נִיצוֹלִים, הֲדָא הוּא דִכְתִיב: אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגו'.
Rabbi Pinḥas said in the name of Rabbi Levi: This is analogous to a king’s son who was emboldened,30He thought he could do whatever he wanted. and was accustomed to eat the flesh of animal carcasses and mauled animals.31Animals that had not been properly ritually slaughtered [neveila], or animals that had a defect in an internal organ [tereifa], such as one that might have been caused if the animal had been mauled. The meat of such animals is forbidden for consumption. The king said: ‘This one will frequent my table, and on his own he will be restricted.’ So too, because Israel enthusiastically followed idol worship in Egypt, and they would bring their offerings to the satyrs, as it is stated: “They shall no longer slaughter their offerings to the satyrs [se’irim]” (Leviticus 17:7). These satyrs are nothing other than demons, as it is stated: “They would slaughter to demons” (Deuteronomy 32:17). These demons are nothing other than satyrs, as it is stated: “And satyrs [se’irim] will dance there” (Isaiah 13:21).32Although the word se’irim can mean goats, this verse is clearly not referring to goats and demonstrates that se’irim can also refer to a type of demon. They would sacrifice their offerings in violation of the prohibition of the private altar in the wilderness, and punishments would befall them. The Holy One blessed be He said: ‘At all times, let them sacrifice their offerings before me in the Tent of Meeting, and they will separate themselves from idol worship and will be saved.’ That is what is written: “Any man from the house of Israel…”
אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אֵין הַבָּמָה מֻתֶּרֶת אֶלָּא עַל יְדֵי נָבִיא, מַאי טַעְמָא, שֶׁנֶּאֱמַר (דברים יב, יג): הִשָּׁמֶר לְךָ פֶּן תַּעֲלֶה עֹלֹתֶיךָ, וְאֵלִיָּהוּ מַקְרִיב בִּשְׁעַת אִסּוּר הַבָּמוֹת, אָמַר רַבִּי שִׂמְלָאי הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ, שֶׁנֶּאֱמַר (מלכים א יח, לו): וּבִדְבָרְךָ עָשִׂיתִי, בְּדִבּוּרְךָ עָשִׂיתִי. רַבִּי יוֹחָנָן בַּר מָרֵי מַיְיתֵי לֵיהּ מִן הֲדָא (יהושע ח, ל): אָז יִבְנֶה יְהוֹשֻׁעַ, אֵין לִי אֶלָא בַּגִּלְגָּל בְּגִבְעוֹן מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ו, כה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֹּאמֶר לוֹ ה' קַח אֶת פַּר הַשּׁוֹר. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא שִׁבְעָה עֲבֵרוֹת נַעֲשׂוּ בְּפָרוֹ שֶׁל גִּדְעוֹן, עֲצֵי אֲשֵׁרָה, וַאֲבָנִים פְּסוּלוֹת, וּמֻקְצֶה, וּפַר הַנֶּעֱבָד, וְזָר, וְלַיְלָה וּמְחֻסַּר זְמַן. וְאֵין לִי אֶלָּא גִּבְעוֹן בְּשִׁלֹה מִנַּיִן, שֶׁנֶּאֱמַר (שמואל א ז, ט): וַיִּקַּח שְׁמוּאֵל טְלֵה חָלָב אֶחָד, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא שָׁלשׁ עֲבֵרוֹת נַעֲשׂוּ בָּעוֹלָה שֶׁל שְׁמוּאֵל, הִיא וְעוֹרָהּ וּמְחֻסַּר זְמַן וְלֵוִי הָיָה, אָמַר רַבִּי יוֹסֵי אִין מִן הֲדָא קְרָיָא לֵית אַתְּ שָׁמַע כְּלוּם, וְאַתְיָא הֲדָא דְרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי (שמואל א ז, יז): וּתְשֻׁבָתוֹ הָרָמָתָה כִּי שָׁם בֵּיתוֹ.
Rabbi Yosei ben Rabbi Ḥanina said: The private altar is permitted only by means of a prophet. What is the source? “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13), but Elijah sacrificed during the period of the prohibition of private altars.33See I Kings chapter 18. Rabbi Simlai said: The Holy One blessed be He told him to, as it is stated: “And by Your word I have performed” (I Kings 18:36); by Your statement.
Rabbi Yoḥanan ben Marei cites it from this: “Then Joshua built [an altar]” (Joshua 8:30).34Rabbi Yoḥanan ben Marei is proving from here that when the Israelites entered the Land of Israel and arrived at Gilgal, private altars became permitted once again (see Yerushalmi, Megilla 1:12). I have derived only regarding Gilgal, from where is it derived regarding Givon? It is as it is stated: “It was on that night that the Lord said to him: Take your father's large bull” (Judges 6:25).35The text of the midrash here is difficult, as this verse is stated regarding Gideon, who did not live during the time when the Tabernacle was at Givon. Some suggest that the text should state Gideon instead of Givon. If so, the meaning would be that Gideon was permitted to sacrifice on an private altar by God even though at the time this was generally forbidden. For another interpretation, see Etz Yosef. Rabbi Abba bar Kahana said: Seven transgressions were violated with Gideon’s bull: Ashera trees, invalid stones, designated a bull of worship, a non-priest, at night, and it was not at the proper time.36The altar Gideon used was made from trees and stones that had been used for idolatrous worship and were disqualified for use for an altar. The bull had been worshipped, designated for idolatrous sacrifice, and it was seven years old; each of these factors is sufficient to disqualify an animal from use as an offering. I have derived only regarding Givon, from where is it derived regarding Shilo?37From where is it derived that although private altars were prohibited while the Tabernacle was at Shilo, they were permitted again once the Tabernacle was no longer there? (Etz Yosef). “Samuel took one suckling lamb [and offered it up in its entirety as a burnt offering to the Lord]” (I Samuel 7:9).38This occurred after the destruction of the Tabernacle at Shilo, and proves that private altars became permitted once again. Rabbi Abba bar Kahana said: Three transgressions were violated with Samuel’s bull: It [was burned] with its hide, it was not at its proper time,39It was less than eight days old. and he was a Levite. Rabbi Yosei said: If it is from that verse, you cannot derive anything. Rather, derive it from this [proof brought] by Rabbi Shmuel bar Naḥmani: “His return was to Rama, as his home was there. [There he would judge Israel, and he built an altar there to the Lord]” (I Samuel 7:17).
דָּבָר אַחֵר, אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (תהלים קמו, ז): עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (ירמיה נ, לג): כֹּה אָמַר ה' צְבָאוֹת עֲשׁוּקִים בְּנֵי יִשְׂרָאֵל וּבְנֵי יְהוּדָה. (תהלים קמו, ז): נֹתֵן לֶחֶם לָרְעֵבִים, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (דברים ח, ג): וַיְעַנְךָ וַיַרְעִיבֶךָ. (תהלים קמו, ז): ה' מַתִּיר אֲסוּרִים, מַה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לְךָ, אָסַרְתִּי לְךָ חֵלֶב בְּהֵמָה וְהִתַּרְתִּי לְךָ בְּחַיָּה, אָסַרְתִּי לְךָ גִּיד הַנָּשֶׁה בְּחַיָּה וְהִתַּרְתִּי לְךָ בְּעוֹף, אָסַרְתִּי לְךָ שְׁחִיטָה בְּעוֹפוֹת וְהִתַּרְתִּי לְךָ בְּדָגִים. רַבִּי אַבָּא וְרַבִּי יוֹנָתָן בְּשֵׁם רַבִּי לֵוִי אָמַר יוֹתֵר מִמַּה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לָךְ, דַּם הַנִּדָּה אָסַרְתִּי לְךָ הִתַּרְתִּי לְךָ דַּם בְּתוּלִים, אָסַרְתִּי לְךָ אֵשֶׁת אִישׁ הִתַּרְתִּי לְךָ אֶת הַשְּׁבוּיָה. אֵשֶׁת אָח הִתַּרְתִּי לְךָ יְבָמָה, אִשָּׁה וְאֶת אֲחוֹתָהּ בְּחַיֵּיהֶם הִתַּרְתִּי לְךָ לְאַחַר מִיתָה, לְבִישַׁת כִּלְאַיִם הִתַּרְתִּי לְךָ סָדִין בְּצִיצִית, בְּשַׂר חֲזִיר הִתַּרְתִּי לְךָ דָּג שֶׁשְּׁמוֹ שִׁבּוּטָא, אֶת הַחֵלֶב הִתַּרְתִּי לְךָ אֶת הַשֻּׁמָּן, אֶת הַדָּם הִתַּרְתִּי לְךָ טְחוֹל, בָּשָׂר בְּחָלָב הִתַּרְתִּי לְךָ אֶת הַכְּחָל. רַבִּי מְנַחֲמָא וְרַבִּי בֵּבַי וְרַבִּי אַחָא וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יוֹנָתָן אָמְרוּ תַּחַת מַה שֶּׁאָסַרְתִּי לְךָ הִתַּרְתִּי לָךְ, תַּחַת אִסּוּר דָּגִים לִוְיָתָן דָּג טָהוֹר, תַּחַת אִסּוּר עוֹפוֹת זִיז עוֹף טָהוֹר הוּא, הֲדָא הוּא דִכְתִיב (תהלים נ, יא): יָדַעְתִּי כָּל עוֹף הָרִים וְזִיז שָׂדַי עִמָּדִי. אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשָׁעָה שֶׁהוּא פּוֹרֵשׂ אֶת כְּנָפָיו מַכְּהֶה גַּלְגַּל חַמָּה, הֲדָא הוּא דִכְתִיב (איוב לט, כו): הֲמִבִּינָתְךָ יַאֲבֶר נֵץ יִפְרֹשׂ כְּנָפָו לְתֵימָן, וְלָמָּה נִקְרָא שְׁמוֹ זִיז, שֶׁיֵּשׁ בּוֹ כַּמָּה מִינֵי טַעַם מִזֶּה וּמִזֶּה. תַּחַת אִסּוּר בְּהֵמוֹת (תהלים נ, י): בְּהֵמוֹת בְּהַרְרֵי אָלֶף, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אוֹמֵר בְּהֵמָה אַחַת הִיא וּרְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ כָּל מִינֵי עֲשָׂבִים וְהִיא אוֹכֶלֶת, שֶׁנֶּאֱמַר (איוב מ, כ): כִּי בוּל הָרִים יִשְׂאוּ לוֹ. וְרֵישׁ לָקִישׁ אָמַר בְּהֵמָה אַחַת הִיא רְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ מַאֲכָל לַאֲכִילָתָן שֶׁל צַדִּיקִים, וְהִיא אוֹכֶלֶת, מַאי טַעְמָא (ישעיה סה, י): וְהָיָה הַשָּׁרוֹן לִנְוֵה צֹאן. וְרַבָּנָן אָמְרֵי בְּהֵמָה אַחַת הִיא וּרְבוּצָה עַל אֶלֶף הָרִים וְאֶלֶף הָרִים מְגַדְּלִין לָהּ מִינֵי בְּהֵמוֹת, וְהִיא אוֹכֶלֶת, מַאי טַעְמָא, שֶׁנֶּאֱמַר (איוב מ, כ): וְכָל חַיַּת הַשָּׂדֶה יְשַׂחֲקוּ שָׁם, וְאֶפְשָׁר כֵּן אִית בְּעִיר אָכֵיל בְּעִיר, אָמַר רַבִּי תַּנְחוּמָא גְּדוֹלִים הֵם מַעֲשֵׂה הָאֱלֹהִים מַה מְּשֻׁנִּין הֵם מַעֲשָׂיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וּמֵהֵיכָן הוּא שׁוֹתֶה, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס אַחַת לְשִׁשָּׁה חֳדָשִׁים הוּא עוֹשֶׂה גְּמִיעָה אֶחָת, מַאי טַעְמָא, שֶׁנֶּאֱמַר (איוב מ, כג): הֵן יַעֲשֹׁק נָהָר וְלֹא יַחְפּוֹז. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר כָּל מַה שֶּׁהַיַּרְדֵּן מַכְנִיס לִשְׁנֵים עָשָׂר חֳדָשִׁים הוּא עוֹשֶׂה אוֹתוֹ גְּמִיעָה אַחַת, מַאי טַעְמָא (איוב מ, כג): יִבְטַח כִּי יָגִיחַ יַרְדֵּן אֶל פִּיהוּ, וְיֵשׁ בָּהֶם לִכְלוּךְ פֶּה, רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר אֵין בָּהֶם לִכְלוּךְ פֶּה, וּמֵהֵיכָן הוּא שׁוֹתֶה, תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי נָהָר יוֹצֵא מֵעֵדֶן וּשְׁמוֹ יוּבַל וּמִשָּׁם הוּא שׁוֹתֶה, מַאי טַעְמָא, שֶׁנֶּאֱמַר (ירמיה יז, ח): וְעַל יוּבַל יְשַׁלַּח שָׁרָשָׁיו. אָמַר רַבִּי מֵאִיר (איוב יב, ז): וְאוּלָם שְׁאַל נָא בְהֵמוֹת וְתֹרֶךָּ, זֶה בְּהֵמוֹת, (איוב יב, ז): וְעוֹף הַשָּׁמַיִם וְיַגֶּד לָךְ, זֶה זִיז שָׂדָי, (איוב יב, ח): אוֹ שִׂיחַ לָאָרֶץ וְתֹרֶךָּ, זֶה גַּן עֵדֶן, (איוב יב, ח): וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם, זֶה לִוְיָתָן, (איוב יב, ט): מִי לֹא יָדַע בְּכָל אֵלֶּה כִּי יַד ה' עָשְׂתָה זֹאת.
Another matter, “any man from the house of Israel” – that is what is written: “He performs justice for the exploited” (Psalms 146:7); this is Israel, in whose regard it is written: “So said the Lord of hosts: The children of Israel and the children of Judah are exploited” (Jeremiah 50:33). “He gives bread to the hungry” (Psalms 146:7), this is Israel, as it is written: He afflicted you and He starved you” (Deuteronomy 8:3). “The Lord releases [matir] the imprisoned [asurim]” (Psalms 146:7); what I prohibited [she’asarti] for you, I permitted [hitarti] for you. I prohibited the fat of a domesticated animal for you, but I permitted it for you in an undomesticated animal. I prohibited the sciatic nerve for you in an undomesticated animal, but I permitted it for you in birds. I prohibited for you birds without slaughter, but I permitted fish for you.
Rabbi Abba and Rabbi Yonatan in the name of Rabbi Levi said: More than I prohibited for you, I permitted for you. I prohibited for you menstrual blood; I permitted for you hymenal blood.40By Torah law, a woman who experiences menstrual bleeding is forbidden to her husband, but a woman who experiences hymenal bleeding is not. I prohibited for you a married woman; I permitted for you a captive woman.41A woman whom you took captive in war, regardless of her marital status (see Deuteronomy 21:10–14). The brother’s wife, I permitted for you a levirate wife.42A man’s brother’s wife is forbidden to him even after his brother has died. However, if a man dies without children, his wife is permitted to his brothers through levirate marriage. A woman and her sister, [which is forbidden] during their lifetimes, I permitted for you after death.43One is not permitted to marry the sister of one’s wife, even if one has already divorced his wife. However, if one’s wife dies, one is permitted to marry her sister. Wearing diverse kinds, I permitted for you a linen garment with ritual fringes.44It is forbidden to wear a garment made of wool and linen. However, if one wears a four-cornered linen garment, one would still, by Torah law, affix to it ritual fringes made of wool. The flesh of a pig, I permitted for you a fish called shibuta.45The flesh of this fish tastes similar to the meat of a pig. Animal fat [ḥelev], I permitted for you animal fat [shuman].46The fat found in certain locations in the animal is forbidden, whereas fat in other places in the animal is permitted. Forbidden fat is called ḥelev, permitted fat is called shuman. Blood, I permitted for you the spleen. Meat and milk, I permitted for you the udder.
Rabbi Menaḥama, Rabbi Bevai, Rabbi Aḥa, and Rabbi Yoḥanan in the name of Rabbi Yonatan said: In exchange for what I prohibited for you, I permitted for you. In exchange for the prohibition of [forbidden] fish, the leviathan is a kosher fish. In exchange for the prohibition of [forbidden] birds, the ziz is a kosher bird. That is what is written: “I know every bird of the mountains; and the ziz of the field is with Me” (Psalms 50:11). Rabbi Yehuda ben Rabbi Simon said: When it spreads its wings it dims the disc of the sun.47It is so large that it blocks the light of the sun. That is what is written: “Is it through your understanding that the hawk flies, stretches its wings to the south?” (Job 39:26). Why is it called ziz? It is because it has several varieties of taste, from this and from that [mizeh umizeh].
In exchange for the prohibition of animals, “animals on thousands of hills” (Psalms 50:10); Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan says: It is one animal that is lying on one thousand mountains, and one thousand mountains grow many varieties of grasses for it, and it eats, as it is stated: “For produce of mountains will be carried to it” (Job 40:20). Reish Lakish said: It is one animal lying on one thousand mountains, and one thousand mountains grow food for it, so it will be food for the righteous, and it eats. What is the source? “The Sharon will be a pasture for flocks” (Isaiah 65:10). The Rabbis say: It is one animal and it is lying on one thousand mountains, and one thousand mountains grow various types of animals for it, and it eats. What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is that possible, that an animal [behema] eats an animal?48The term behema, sometimes translated as domesticated animal, refers to a class of animals that are all herbivores. Rabbi Tanḥuma said: God’s deeds are great, how extraordinary are the deeds of the Holy One blessed be He.
From where does it drink? Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Everything that the Jordan takes in over the course of six months, it swallows in one gulp. What is the source? As it is stated: “Behold, it can swallow a river, it need not rush” (Job 40:23). Rabbi Shimon ben Lakish said: Everything that the Jordan takes in over the course of twelve months, it swallows in one gulp. What is the source? “It is secure, even if it draws the Jordan into its mouth” (Job 40:23). It has enough just to wet the mouth. Rav Huna said in the name of Rabbi Yosei: It is not even enough just to wet the mouth. From where, then, does it drink? Rabbi Shimon ben Yoḥai taught: A river emerges from Eden and its name is Yuval, and it drinks from there, as it is stated: “And it shall spread its roots alongside a stream [yuval]” (Jeremiah 17:8).
Rabbi Meir said: “But ask now animals, and they will teach you” (Job 12:7), this is the animals. “And the birds of the heavens, and they will tell you” (Job 12:7), this is the ziz of the field. “Or converse with the earth, and it will teach you” (Job 12:8), this is the Garden of Eden. “And the fish of the sea will relate to you” (Job 12:8), this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).