“When you will come into the land and plant any food tree, then you shall regard its fruit forbidden; three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:24). “When you will come into the land and plant any food tree” – that is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said in the name of Rabbi Aḥa: Matters of Torah should not be in your eyes like a man who has a grown daughter and he seeks to marry her off to anyone. Rather, “My son, if you would take my sayings and treasure my commandments with you” (Proverbs 2:1). If you merit it, take My sayings.1The verse does not state “take my sayings” but rather “if you would take my sayings,” which the midrash interprets to mean: if you merit it, you will take My sayings. The point is that Israel’s acceptance of the Torah is a privilege for them, not a favor, as it were, to God. Rav Huna said in the name of Rabbi Binyamin ben Levi: This is analogous to a king who said to his son: ‘Go engage in commerce.’ [His son] said to him: ‘Father, I am afraid on the road due to the robbers and on the sea due to the pirates.’ What did his father do? He took a staff, hollowed it, placed an amulet in it, and gave it to his son. He said to him: ‘Let this staff be in your hand and you will not fear anyone.’ So too, this is what the Holy One blessed be He said to Moses: ‘Say to Israel: My children, engage in Torah and you will not fear any nation.’ Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival for the enemies of Israel;2This is a euphemism for the Jewish people. The point is that few people are able to toil in Torah, understood to mean intensive engagement in Torah study. rather, for those who grasp it. Had it been stated: “[Cursed is the one] who will not study,” there would have been no survival for the enemies of Israel; rather, [the verse states: “Cursed is the one] who will not uphold [the matters of this Torah]” (Deuteronomy 27:26). That is why it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said: If a person falters and commits a transgression, he incurs liability for death at the hand of Heaven. What shall he do to live? If he is accustomed to reading one page of the Bible, he shall read two pages of the Bible. If he is accustomed to study one chapter of Mishna, let him study two of Mishna. If he is accustomed neither to read [the Bible] nor to study [Mishna], what shall he do to live? Let him go and become a leader of the community or a charity collector and he will live. Had it been stated: “Cursed is the one who will not study,” there would have been no survival; rather, “cursed is the one who will not uphold.” Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival; rather, “it is a tree of life for those who grasp it” – “for in the shelter of wisdom, in the shelter of money” (Ecclesiastes 7:12).3God shelters those who engage in wisdom, the study of Torah, and God also shelters those who provide the community with monetary support. Rabbi Aḥa said in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If a person studied, taught, observed, and performed, and it was within his capability to rebuke but he did not rebuke, to uphold but he did not uphold,4If he could have rebuked others or supported them and thereby facilitated their Torah study or mitzva observance. he is included [among those who are] cursed. That is what is written: “Cursed is the one who will not uphold.” Rabbi Yirmeya said in the name of Rabbi Ḥiyya: If a person did not study, did not perform, did not observe, and did not teach others, and he did not have the capability to uphold but he upheld, to rebuke but he rebuked, he is included [among those who are] blessed.
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: The Holy One blessed be He is destined to craft shelter and canopies for those who perform mitzvot alongside the students of Torah in the Garden of Eden. This has three [supporting] verses: One, “for in the shelter of wisdom, in the shelter of money”;5The implication is that those who use their money for charity will enjoy the same respite, or reward, as those who engage in Torah study, alluded to here as wisdom. two, “happy is the man who does this, and the person who upholds it” (Isaiah 56:2);6This is understood to indicate equality between the one who studies and the one who supports Torah study (see Etz Yosef). and this: “It is a tree of life for those who grasp it.” Shimon brother of Azarya said in his name7Some emend the text to read: We have learned elsewhere: Shimon, brother of Azarya, said in his name (see Rabbi David Luria). –but was Shimon not greater than Azarya? 8There was a Sage who was always known as Shimon, brother of Azarya (see, e.g., Mishna Zevaḥim 1:2). Why is he mentioned as the brother of Azarya when it was he, not Azarya, who was the great scholar? Rather, because Azarya engaged in commerce and provided sustenance for Shimon; therefore, the halakha is cited with his name. Likewise, “And of Zebulun he said: Rejoice, Zebulun, on your journeys, and, Issachar, in your tents” (Deuteronomy 33:18). But was Issachar not older than Zebulun?9Why is Zebulun mentioned first? Rather, because Zebulun would set sail from the settled areas and engage in commerce, and provide sustenance for Issachar, the Torah rewards him for his efforts. Therefore, the verse is called by his name,10It begins with his name. as it is stated: “Rejoice, Zebulun, on your journeys, and, Issachar, in your tents.” Rabbi Tanḥuma said: Anyone who goes out to war but does not focus his heart on the war will ultimately fall in the war. But the tribe of Zebulun, whether it focuses or whether it does not focus, goes out to war and is victorious. That is what is written: “From Zebulun, fit for military service, wagers of war with all instruments of war, [fifty thousand to wage war wholeheartedly [belo lev valev]” (I Chronicles 12:34). What is belo lev valev?11These words may be translated literally to mean “without heart and [with] heart.” It is that whether they focus or whether they do not focus, they emerge and are victorious. Rabbi Yehuda ben Pazi expounded: Who will remove dust from your eyes,12If only you could come back to life and witness this. Adam the first man, as you were unable to uphold your command even one hour, and your descendants wait three years for orla.13It is prohibited to eat or to derive benefit from the fruit that grows on the tree for its first three years. The fruit that grows during that period is called orla. Rav Huna said: When bar Kapara heard this, he said: Rabbi Yehuda, son of my sister, expounded well. That is what is written: “When you will come into the land and plant any food tree.”
Rabbi Yehuda ben Rabbi Simon began: “You shall follow the Lord your God” (Deuteronomy 13:5). Is it possible for flesh and blood to follow the Holy One blessed be He? The one in whose regard it is written: “Your way was through the sea, Your path through the mighty waters” (Psalms 77:20). And you say: “You shall follow the Lord”? “And you shall cleave to Him” (Deuteronomy 13:5). Is it possible for flesh and blood to ascend heavenward and cleave to the Divine Presence? The one in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9), and it is written: “A river of fire flowed and emerged from before Him” (Daniel 7:10). And you say: “And you shall cleave to Him”? Rather, from the beginning of the creation of the world, the Holy One blessed be He engaged only in planting first. That is what is written: “The Lord God planted a garden in Eden” (Genesis 2:8). You, too, when you enter the land, engage only in planting first. That is what is written: “When you will come into the land and plant.”
Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “I expanded my projects: I built myself houses, planted myself vineyards” (Ecclesiastes 2:4). The Holy One blessed be He said to Moses: ‘Go and say to the first patriarchs, I have acted generously with your descendants regarding everything that I stipulated with you.’ “I built myself houses,” as it is stated: “Houses full of everything good” (Deuteronomy 6:11). “Planted myself vineyards,” as it is stated: “Vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made for myself pools of water” (Ecclesiastes 2:6), as it is stated: “And hewn cisterns that you did not hew” (Deuteronomy 6:11), and it is written: “Springs and aquifers” (Deuteronomy 8:7). “To irrigate from them a forest of growing trees” (Ecclesiastes 2:6); Rabbi Levi said: The Land of Israel did not lack even reeds for arrows. “I made for myself gardens and orchards” (Ecclesiastes 2:5), “a land of wheat and barley” (Deuteronomy 8:8). “And planted in them every fruit tree” (Ecclesiastes 2:5); that is what is written: “When you will come into the land and plant.”
“Who set wisdom batuḥot?” (Job 38:36). What is batuḥot? In the innards. “Or who gave understanding to the sekhvi?” (Job 38:36). This is a hen. Rabbi Levi said: In Arabia, they call a hen sekhviya. This hen, when her chicks are small, she gathers them, places them under her wings, warms them, and digs before them.14She pecks around in the garbage heap to find them food. When they grow, if one of them seeks to approach her, she pecks at its head, and says to it, go and dig in your own garbage heap. So too, when Israel was in the wilderness for forty years, the manna was falling, the spring was rising for them, the quail was available for them, the clouds of glory were surrounding them, and the pillars of cloud was leading the way for them. Once Israel entered the Land, Moses said to them: ‘Let each one of you take his spade and go out and plant trees.’ That is what is written: “When you will come into the land and plant.” Hadrian, may his bones be crushed, was passing on those paths in Tiberias and saw a certain elderly man standing and digging holes to plant trees. [Hadrian] said to him: ‘Old man, old man; if you awoke early, you should not remain awake at night.’15You toiled in your youth, no need to toil in your dotage. He said to [Hadrian]: ‘I awoke early and I remain awake late, and what is good for the Master of Heaven, He will do.’ [Hadrian] said to him: ‘Old man, as you live, how many years old are you this day?’ He said to [Hadrian]: ‘One hundred years old.’ [Hadrian] said to him: ‘You are one hundred years old and digging holes to plant trees? Do you think you will eat from them?’ He said to [Hadrian]: ‘If I am privileged, I will eat. If not, just as my fathers toiled on my behalf, so I will toil on behalf of my children.’ [Hadrian] said to him: ‘If you are privileged to eat of them, inform me.’ Eventually, they produced figs. He said: ‘The time has come to inform the emperor.’ What did he do? He filled a basket with figs and ascended and stood at the palace gate. They said to him: ‘What is your business?’ He said to them: ‘To enter before the king.’ Once he entered, [Hadrian] said to him: ‘What is your business?’ He said to him: ‘I am the old man you passed as I was digging holes to plant trees and you said to me: If you are privileged to eat of them, inform me. I have been privileged and eaten of them, and these are figs produced by them.’ Hadrian said at that moment: ‘I command, give him a golden chair and let him sit.’ He said: ‘I command that you empty this basket of his and fill it with dinars.’ His servants said to him: ‘Will you honor this old Jewish man with all this honor?’ He said to him: ‘His Creator has honored him, will I not honor him?’ The wife of the [old man’s] neighbor was a lowly woman. She said to her husband: ‘Fool,16Literally, son of darkness. see that this king loves figs and exchanges them for dinars.’ What did he do? He filled his sack with figs and went and stood before the palace. They said to him: ‘What is your business?’ He said to them: ‘I heard that the king loves figs and exchanges them for dinars.’ They entered and said to the king: ‘There is a certain old man standing at the palace gate carrying his sack full of figs. We said to him: What is your business? He said to us: I heard that the king loves figs and exchanges them for dinars.’ [Hadrian] said: ‘I command that you stand him before the palace gate and anyone who enters or exits should throw it17One of his figs. at his face.’ Before evening, they ejected him and he went home. He said to his wife: ‘I must repay you for all this honor.’ She said to him: ‘Go and boast to your mother that they were figs and they were not citrons, and they were ripe and not unripe.’18At least they were soft and not hard.
Rav Huna bar Kapara said: Abraham our patriarch sat and expounded: Orla is stated regarding a tree and orla is stated regarding man.19The foreskin, which is removed during a circumcision, is also called orla. Just as orla that is stated regarding the tree is in the place where it produces fruit, so orla that is stated regarding man is in the place where he produces offspring. Rabbi Ḥanin ben Pazi said: Did Abraham already know a fortiori inferences and verbal analogies? Rather, He hinted it to him: “I will establish My covenant between Me and you [and will multiply you exceedingly]” (Genesis 17:2), [implying that it is in] the place from which he procreates. Rabbi Yishmael taught: The Holy One blessed be He sought to have the priesthood emerge from Shem, as it is stated: “Malkitzedek king of Shalem [brought out bread and wine and he was a priest of God, the Most High]” (Genesis 14:18). When he gave precedence to the blessing of Abraham over the blessing of the Omnipresent,20“And he blessed him and said: Blessed be Abram…and blessed be God, the most High…” (Genesis 14:19–20). Abraham said to him: ‘Does one give precedence to blessing the servant over blessing the master?’ The Holy One blessed be He removed it from him and gave it to Abraham, as it is stated: “The utterance of the Lord to my master” (Psalms 110:1) and it is written thereafter: “The Lord has taken an oath, and He will not renounce it; you are a priest forever by My decree [divrati], like Malkitzedek” (Psalms 110:4); due to the speech [diburo] of Malkitzedek. That is what is written: “Blessed is Abram to God, the Most High, master of heaven and earth” (Genesis 14:19). Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest; that is what is written: “The Lord has taken an oath, and He will not renounce it; you are a priest forever”; and it is written: “You shall circumcise the flesh of your foreskin” (Genesis 17:11). From where would he circumcise? If he would circumcise from the ear, he would remain ineligible to sacrifice. If he would circumcise from the heart, he would remain ineligible to sacrifice. If he would circumcise from the mouth, he would remain ineligible to sacrifice. From where would he circumcise and be eligible to sacrifice? One must say this is a mitzvaof [the tip of] the body.21It must be that it is the foreskin that is removed, after which the individual remains unblemished. Rabbi Akiva says: There are four instances of orla. Orla is stated regarding the ear: “Their ear is obstructed [arela]” (Jeremiah 6:10); orla regarding the mouth, as it is stated: “I am one of obstructed lips [aral sefatayim]” (Exodus 6:30); it is stated regarding the heart, as it is stated: “The entire house of Israel is of uncircumcised heart [arlei lev]” (Jeremiah 9:25). And it is written: “Walk before Me and be perfect” (Genesis 17:1). Where should he circumcise? If he would circumcise from the ear he would not be perfect. If he would circumcise from the mouth he would not be perfect. Where could he circumcise and be perfect? One must say this is the male organ. Nagda said: It is written: “And one who is eight days old [shall be circumcised]” (Genesis 17:12). From where should he be circumcised? If from the ear, he will not be able to hear. If from the mouth, he will not be able to speak. If from the heart, he will not be able to think. From where could he be circumcised and be able to hear, speak, and think? One must say this is the male organ. Rabbi Tanḥuma said: Nagda’s [reasoning] is the most logical. “An uncircumcised male who will not circumcise [the flesh of his foreskin]” (Genesis 17:14); Rabbi Yudan in the name of Rabbi Yitzḥak, and Rabbi Berekhya in the name of Rabbi Yitzḥak, and they taught it in the name of Rabbi Yosei ben Ḥalafta: “An uncircumcised male” – is there an uncircumcised female? Rather, at the place that one sees him and knows whether he is male or female, that is where one circumcises him.
Rabbi Levi bar Sisi expounded: “You were licentious with the sons of Egypt, your neighbors, great of flesh” (Ezekiel 16:26). What is “great of flesh”? Does this one have one leg and that one three? It is, rather, that they were all uncircumcised. Likewise it says: “The uncircumcised male who will not circumcise the flesh of his foreskin.” Alternatively, they possessed large male organs. Rabbi Berekhya and Rabbi Simon in the name of Rabbi Shmuel ben Rabbi Naḥmani: It is written: “He circumcised Israel at the hill of the aralot” (Joshua 5:3). Rabbi Levi said: The place [on the body] that is like a hill with the foreskin [orla].
“His calves [shokav] are pillars of marble [amudei shesh]” (Song of Songs 5:15). Shokav – this is the world.22The world, and particularly civilization, are represented by its marketplaces [shevakim] (Etz Yosef). Amudei shesh, as it is founded upon the days of Creation, as it is written: “For in six [sheshet] days God made…” (Exodus 20:11).“Set on sockets of fine gold” (Song of Songs 5:15), these are the matters of Torah, just as it says: “They are more desirable than gold, than much fine gold” (Psalms 19:11). Another matter, “set on sockets of fine gold,” these are the portions of the Torah that are expounded with reference to what precedes them and what follows them. To what are they comparable? Rav Huna said in the name of bar Kappara: Like a pillar that has a base at the bottom and a capital at the top, so the portions of the Torah are expounded with reference to what precedes them and what follows them.23The preceding and following passages are like the base and capital of a pillar. The pillar can only be appreciated fully when viewed together with the base and the capital. They are expounded with reference to what precedes them: “When you will come into the land and plant any food tree” (Leviticus 19:24), and it is written: “A man, if he lies carnally with a woman” (Leviticus 19:20). How does this relate to that? Rather, when one weeds with [another person] he becomes like a member of his household. As a result of him coming and going in his house, he is suspected regarding his maidservant. He says: ‘Do I not incur liability to bring a sin offering, do I not incur liability to bring a guilt offering? I will bring a sin offering, I will bring a guilt offering.’24He minimizes his sin by reasoning that he merely becomes liable to bring an offering, and he will do so. As Rabbi Yudan said in the name of Rabbi Levi: Those who act permissively regarding maidservants in this world are destined to be hanged by the tops of their heads in the future. That is what is written: “Indeed, God will shatter the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). What is “walking in their guilt”? All the people will say: Let that person walk in his guilt, let that person walk in his guilt.25Everyone will disassociate from the sinner, just as people stay away from fruit that is orla. They are expounded with reference to what follows them, as it is stated: “For three years they shall be forbidden for you” (Leviticus 19:23), and it is written: “You shall not eat over the blood” (Leviticus 19:26). How does this relate to that? The Holy One blessed be He said to Israel: ‘You wait three years for orla, but you do not wait for your wife to observe her menstrual period? You wait three years for orla, but you do not wait for your animal until its blood is squeezed out?’ Who fulfilled the mitzvaof the blood? “They told Saul, saying: Behold, the people are sinning against the Lord [by eating over the blood]…Saul said: Disperse among the people…and you shall slaughter them bazeh [and eat]…” (I Samuel 14:33–34). What is “bazeh”? The Rabbis say: He showed them a knife fourteen fingerbreadths long, bet – two, zayin – seven, heh – five.26This totals fourteen. He said to them: ‘In accordance with this protocol you shall be slaughtering and eating.’ When did the Holy One blessed be He repay him? One must say that it was on the day of the Philistine war. That is what is written: “It was on the day of battle that neither sword [nor spear] was found” (I Samuel 13:22). Was it not found? But it says: “But was found [with Saul and with Yonatan his son]” (I Samuel 13:22). Who provided it to him? Rabbi Ḥagai said in the name of Rabbi Yitzḥak: An angel provided it to him. The Rabbis say: The Holy One blessed be He provided it to him. It is written: “Saul built an altar to the Lord; with this one he commenced to build an altar” (I Samuel 14:35). How many altars did the ancients build? Noah [built] one, Abraham one, Isaac one, Jacob one, Moses one, Joshua one, and you say: “With this one he commenced”? Rather, “with this one he commenced” to be the first among kings. Some say: Because he invested himself in this matter, the verse ascribed to him as though he was the first to build an altar to the Lord. Rabbi Shimon ben Lakonya said: In this world a person builds and another uses it, one plants trees and another eats. However, in the future, what is written: “They will not build and have another inhabit, they will not plant and have another eat…they will not toil in vain…” (Isaiah 65:22–23), and it is written: “Their descendants will be known among the nations” (Isaiah 61:9).
וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל (ויקרא יט, כג), הֲדָא הוּא דִכְתִיב (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ, אָמַר רַב הוּנָא בְּשֵׁם רַבִּי אַחָא שֶׁלֹּא יִהְיוּ דִבְרֵי תוֹרָה בְּעֵינֶיךָ כְּאָדָם שֶׁיֵּשׁ לוֹ בַּת בּוֹגֶרֶת וְהוּא רוֹצֶה לְהַשִּׂיאָהּ לְאֶחָד, אֶלָּא (משלי ב, א): בְּנִי אִם תִּקַּח אֲמָרָי וּמִצְוֹתַי תִּצְפֹּן אִתָּךְ, אִם יֵשׁ לְךָ זְכוּת קַח אֲמָרָי. רַב הוּנָא בְּשֵׁם רַבִּי בִּנְיָמִין בֶּן לֵוִי אָמַר, מָשָׁל לְמֶלֶךְ שֶׁאָמַר לִבְנוֹ צֵא לִפְרַקְמַטְיָא, אָמַר לוֹ אַבָּא מִתְיָרֵא אֲנִי בַּדֶּרֶךְ מֵהַלִּסְטִים וּבַיָּם מִפְּנֵי אַפִּירָטִין, מֶה עָשָׂה אָבִיו נָטַל מַקֵּל וַחֲקָקוֹ וְנָתַן בּוֹ קָמֵיעַ וּנְתָנָהּ לִבְנוֹ וְאָמַר לוֹ יְהִי הַמַּקֵּל הַזֶּה בְּיָדֶךָ וְאִי אַתָּה מִתְיָרֵא מִשּׁוּם בְּרִיָּה, אַף כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לְיִשְׂרָאֵל בָּנַי עִסְקוּ בַּתּוֹרָה וְאֵין אַתֶּם מִתְיָרְאִים מִשּׁוּם אֻמָּה, אִלּוּ נֶאֱמַר עֵץ חַיִּים הִיא לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא לַמַּחֲזִיקִים. אִלּוּ נֶאֱמַר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה לְשׂוֹנְאֵי יִשְׂרָאֵל, אֶלָּא (דברים כז, כו): אֲשֶׁר לֹא יָקִים אֶת [כל] דִּבְרֵי הַתּוֹרָה הַזֹּאת, לְכָךְ נֶאֱמַר: עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. רַב הוּנָא אָמַר אִם נִכְשַׁל אָדָם בַּעֲבֵרָה חַיָּב מִיתָה בִּידֵי שָׁמַיִם, מַה יַּעֲשֶׂה וְיִחְיֶה, אִם הָיָה לָמוּד לִקְרוֹת דַּף אֶחָד קוֹרֵא שְׁנֵי דַפִּים, וְאִם הָיָה לָמוּד לִשְׁנוֹת פֶּרֶק אֶחָד יִשְׁנֶה שְׁנַיִם, וְאִם אֵינוֹ לָמוּד לִקְרוֹת וְלִשְׁנוֹת, מַה יַּעֲשֶׂה וְיִחְיֶה, יֵלֵךְ וְיֵעָשֶׂה פַּרְנָס עַל הַצִּבּוּר וְגַבַּאי שֶׁל צְדָקָה וְהוּא חַי, שֶׁאִלּוּ נֶאֱמַר אָרוּר אֲשֶׁר לֹא יִלְמַד, לֹא הָיְתָה תְּקוּמָה, אֶלָּא אָרוּר אֲשֶׁר לֹא יָקִים. אִלּוּ נֶאֱמַר עֵץ חַיִּים לָעֲמֵלִים בָּהּ, לֹא הָיְתָה תְּקוּמָה, אֶלָּא עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף, אָמַר רַבִּי אַחָא בְּשֵׁם רַבִּי תַּנְחוּם בֶּן רַבִּי חִיָּא לָמַד אָדָם וְלִמֵּד וְשָׁמַר וְעָשָׂה וְהָיְתָה סִפֵּק בְּיָדוֹ לְמַחוֹת וְלֹא מִחָה, לְהַחֲזִיק וְלֹא הֶחֱזִיק, הֲרֵי זֶה בִּכְלַל אָרוּר, הֲדָא הוּא דִכְתִיב: אָרוּר אֲשֶׁר לֹא יָקִים. רַבִּי יִרְמְיָה אָמַר בְּשֵׁם רַבִּי חִיָּא לֹא לָמַד אָדָם וְלֹא עָשָׂה וְלֹא שָׁמַר וְלֹא לִמֵּד לַאֲחֵרִים וְלֹא הָיְתָה סִפֵּק בְּיָדוֹ לְהַחֲזִיק וְהֶחֱזִיק, וְלֹא לְמַחוֹת וּמִחָה, הֲרֵי זֶה בִּכְלַל בָּרוּךְ.
“When you will come into the land and plant any food tree, then you shall regard its fruit forbidden; three years it shall be forbidden for you; it shall not be eaten” (Leviticus 19:24).
“When you will come into the land and plant any food tree” – that is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18). Rav Huna said in the name of Rabbi Aḥa: Matters of Torah should not be in your eyes like a man who has a grown daughter and he seeks to marry her off to anyone. Rather, “My son, if you would take my sayings and treasure my commandments with you” (Proverbs 2:1). If you merit it, take My sayings.1The verse does not state “take my sayings” but rather “if you would take my sayings,” which the midrash interprets to mean: if you merit it, you will take My sayings. The point is that Israel’s acceptance of the Torah is a privilege for them, not a favor, as it were, to God.
Rav Huna said in the name of Rabbi Binyamin ben Levi: This is analogous to a king who said to his son: ‘Go engage in commerce.’ [His son] said to him: ‘Father, I am afraid on the road due to the robbers and on the sea due to the pirates.’ What did his father do? He took a staff, hollowed it, placed an amulet in it, and gave it to his son. He said to him: ‘Let this staff be in your hand and you will not fear anyone.’ So too, this is what the Holy One blessed be He said to Moses: ‘Say to Israel: My children, engage in Torah and you will not fear any nation.’ Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival for the enemies of Israel;2This is a euphemism for the Jewish people. The point is that few people are able to toil in Torah, understood to mean intensive engagement in Torah study. rather, for those who grasp it. Had it been stated: “[Cursed is the one] who will not study,” there would have been no survival for the enemies of Israel; rather, [the verse states: “Cursed is the one] who will not uphold [the matters of this Torah]” (Deuteronomy 27:26). That is why it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18).
Rav Huna said: If a person falters and commits a transgression, he incurs liability for death at the hand of Heaven. What shall he do to live? If he is accustomed to reading one page of the Bible, he shall read two pages of the Bible. If he is accustomed to study one chapter of Mishna, let him study two of Mishna. If he is accustomed neither to read [the Bible] nor to study [Mishna], what shall he do to live? Let him go and become a leader of the community or a charity collector and he will live. Had it been stated: “Cursed is the one who will not study,” there would have been no survival; rather, “cursed is the one who will not uphold.” Had it been stated: “It is a tree of life for those who toil in it,” there would have been no survival; rather, “it is a tree of life for those who grasp it” – “for in the shelter of wisdom, in the shelter of money” (Ecclesiastes 7:12).3God shelters those who engage in wisdom, the study of Torah, and God also shelters those who provide the community with monetary support.
Rabbi Aḥa said in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If a person studied, taught, observed, and performed, and it was within his capability to rebuke but he did not rebuke, to uphold but he did not uphold,4If he could have rebuked others or supported them and thereby facilitated their Torah study or mitzva observance. he is included [among those who are] cursed. That is what is written: “Cursed is the one who will not uphold.” Rabbi Yirmeya said in the name of Rabbi Ḥiyya: If a person did not study, did not perform, did not observe, and did not teach others, and he did not have the capability to uphold but he upheld, to rebuke but he rebuked, he is included [among those who are] blessed.
רַבִּי הוּנָא וְרַבִּי יִרְמְיָה אָמְרוּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צֵל וְחֻפּוֹת לְבַעֲלֵי הַמִּצְווֹת אֵצֶל בְּנֵי תוֹרָה בְּגַן עֵדֶן, וְאִית לֵיהּ תְּלָתָא קְרָיָן, חָדָא (קהלת ז, יב): כִּי בְּצֵל הַחָכְמָה בְּצֵל הַכָּסֶף. ב', (ישעיה נו, ב): אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת. וְהָדֵין, עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. שִׁמְעוֹן אַחִי עֲזַרְיָה אָמַר מִשְׁמוֹ, וַהֲלוֹא שִׁמְעוֹן הָיָה גָּדוֹל מֵעֲזַרְיָה, אֶלָּא עַל יְדֵי שֶׁהָיָה עֲזַרְיָה עוֹסֵק בִּפְרַקְמַטְיָא וְנוֹתֵן בְּפִיו שֶׁל שִׁמְעוֹן, לְפִיכָךְ נִקְרֵאת הֲלָכָה עַל שְׁמוֹ, וְדִכְוָתַהּ (דברים לג, יח): וְלִזְבוּלֻן אָמַר שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ, וַהֲלוֹא יִשָּׂשכָר גָּדוֹל הָיָה מִזְּבוּלוּן, אֶלָּא עַל יְדֵי שֶׁהָיָה זְבוּלוּן מְפָרֵשׁ מִיִּשׁוּב וְעוֹסֵק בִּפְרַקְמַטְיָא וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר, נוֹתֵן לוֹ שָׂכָר בַּעֲמָלוֹ, לְפִיכָךְ נִקְרָא הַפָּסוּק עַל שְׁמוֹ, שֶׁנֶּאֱמַר: שְׂמַח זְבוּלֻן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ. אָמַר רַבִּי תַּנְחוּמָא כָּל מִי שֶׁיּוֹצֵא לַמִּלְחָמָה וְאֵינוֹ מְכַוֵּן לִבּוֹ לַמִּלְחָמָה, סוֹף שֶׁהוּא נוֹפֵל בַּמִּלְחָמָה, אֲבָל שִׁבְטוֹ שֶׁל זְבוּלוּן בֵּין מִתְכַּוֵּן בֵּין שֶׁאֵינוֹ מִתְכַּוֵּן, יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הֲדָא הוּא דִכְתִיב (דברי הימים א יב, לד): מִזְּבֻלּוּן יוֹצְאֵי צָבָא עֹרְכֵי מִלְחָמָה, וְלַעֲדֹר בְּלֹא לֵב וָלֵב, מַהוּ בְּלֹא לֵב וָלֵב, אֶלָּא בֵּין מִתְכַּוְּנִין בֵּין שֶׁאֵינָן מִתְכַּוְּנִין הֵם יוֹצְאִים וּמְנַצְחִין. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן, שֶׁלֹּא יָכֹלְתָּ לַעֲמֹד עַל צִוּוּיְךָ שָׁעָה אֶחָת, וַהֲרֵי בָּנֶיךָ מַמְתִּינִין לְעָרְלָה שָׁלשׁ שָׁנִים. אָמַר רַב הוּנָא כַּד שָׁמַע בַּר קַפָּרָא כָּךְ, אָמַר יָפֶה דָּרַשׁ רַבִּי יְהוּדָה בֶּן אֲחוֹתִי, הֲדָא הוּא דִכְתִיב (ויקרא יט, כג): וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל.
Rabbi Huna and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: The Holy One blessed be He is destined to craft shelter and canopies for those who perform mitzvot alongside the students of Torah in the Garden of Eden. This has three [supporting] verses: One, “for in the shelter of wisdom, in the shelter of money”;5The implication is that those who use their money for charity will enjoy the same respite, or reward, as those who engage in Torah study, alluded to here as wisdom. two, “happy is the man who does this, and the person who upholds it” (Isaiah 56:2);6This is understood to indicate equality between the one who studies and the one who supports Torah study (see Etz Yosef). and this: “It is a tree of life for those who grasp it.” Shimon brother of Azarya said in his name7Some emend the text to read: We have learned elsewhere: Shimon, brother of Azarya, said in his name (see Rabbi David Luria). –but was Shimon not greater than Azarya? 8There was a Sage who was always known as Shimon, brother of Azarya (see, e.g., Mishna Zevaḥim 1:2). Why is he mentioned as the brother of Azarya when it was he, not Azarya, who was the great scholar? Rather, because Azarya engaged in commerce and provided sustenance for Shimon; therefore, the halakha is cited with his name.
Likewise, “And of Zebulun he said: Rejoice, Zebulun, on your journeys, and, Issachar, in your tents” (Deuteronomy 33:18). But was Issachar not older than Zebulun?9Why is Zebulun mentioned first? Rather, because Zebulun would set sail from the settled areas and engage in commerce, and provide sustenance for Issachar, the Torah rewards him for his efforts. Therefore, the verse is called by his name,10It begins with his name. as it is stated: “Rejoice, Zebulun, on your journeys, and, Issachar, in your tents.”
Rabbi Tanḥuma said: Anyone who goes out to war but does not focus his heart on the war will ultimately fall in the war. But the tribe of Zebulun, whether it focuses or whether it does not focus, goes out to war and is victorious. That is what is written: “From Zebulun, fit for military service, wagers of war with all instruments of war, [fifty thousand to wage war wholeheartedly [belo lev valev]” (I Chronicles 12:34). What is belo lev valev?11These words may be translated literally to mean “without heart and [with] heart.” It is that whether they focus or whether they do not focus, they emerge and are victorious.
Rabbi Yehuda ben Pazi expounded: Who will remove dust from your eyes,12If only you could come back to life and witness this. Adam the first man, as you were unable to uphold your command even one hour, and your descendants wait three years for orla.13It is prohibited to eat or to derive benefit from the fruit that grows on the tree for its first three years. The fruit that grows during that period is called orla. Rav Huna said: When bar Kapara heard this, he said: Rabbi Yehuda, son of my sister, expounded well. That is what is written: “When you will come into the land and plant any food tree.”
רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן פָּתַח (דברים יג, ה): אַחֲרֵי ה' אֱלֹהֵיכֶם תֵּלֵכוּ, וְכִי אֶפְשָׁר לְבָשָׂר וָדָם לַהֲלֹךְ אַחַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים עז, כ): בַּיָּם דַּרְכֶּךָ וּשְׁבִילְךָ בְּמַיִם רַבִּים, וְאַתָּה אוֹמֵר אַחֲרֵי ה' תֵּלֵכוּ. וּבוֹ תִדְבָּקוּן, וְכִי אֶפְשָׁר לְבָשָׂר וָדָם לַעֲלוֹת לַשָּׁמַיִם לְהִדָּבֵק בַּשְׁכִינָה, אוֹתוֹ שֶׁכָּתוּב בוֹ (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה, וּכְתִיב (דניאל ז, ט): כָּרְסְיֵהּ שְׁבִיבִין דִּי-נוּר, וּכְתִיב (דניאל ז, י): נְהַר דִּי-נוּר נָגֵד וְנָפֵק מִן קֳדָמוֹהִי, וְאַתָּה אוֹמֵר וּבוֹ תִדְבָּקוּן, אֶלָּא מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם לֹא נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא בְּמַטָּע תְּחִלָּה, הֲדָא הוּא דִכְתִיב (בראשית ב, ח): וַיִּטַּע ה' אֱלֹהִים גַּן בְּעֵדֶן, אַף אַתֶּם כְּשֶׁנִכְנָסִין לָאָרֶץ לֹא תִתְעַסְּקוּ אֶלָּא בְּמַטָּע תְּחִלָּה, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם.
Rabbi Yehuda ben Rabbi Simon began: “You shall follow the Lord your God” (Deuteronomy 13:5). Is it possible for flesh and blood to follow the Holy One blessed be He? The one in whose regard it is written: “Your way was through the sea, Your path through the mighty waters” (Psalms 77:20). And you say: “You shall follow the Lord”? “And you shall cleave to Him” (Deuteronomy 13:5). Is it possible for flesh and blood to ascend heavenward and cleave to the Divine Presence? The one in whose regard it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9), and it is written: “A river of fire flowed and emerged from before Him” (Daniel 7:10). And you say: “And you shall cleave to Him”? Rather, from the beginning of the creation of the world, the Holy One blessed be He engaged only in planting first. That is what is written: “The Lord God planted a garden in Eden” (Genesis 2:8). You, too, when you enter the land, engage only in planting first. That is what is written: “When you will come into the land and plant.”
רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי פָּתַח (קהלת ב, ד): הִגְדַּלְתִּי מַעֲשָׂי בָּנִיתִי לִי בָּתִּים נָטַעְתִּי לִי כְּרָמִים, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לֵךְ אֱמֹר לְאָבוֹת הָרִאשׁוֹנִים הִגְדַּלְתִּי לַעֲשׂוֹת עִם בְּנֵיכֶם כָּל מַה שֶּׁהִתְנֵיתִי עִמָּכֶם, בָּנִיתִי לִי בָּתִּים, שֶׁנֶּאֱמַר (דברים ו, יא): וּבָתִּים מְלֵאִים כָּל טוּב. נָטַעְתִּי לִי כְּרָמִים, שֶׁנֶּאֱמַר (דברים ו, יא): כְּרָמִים וְזֵיתִים אֲשֶׁר לֹא נָטָעְתָּ. עָשִׂיתִי לִי בְּרֵכוֹת מַיִם, שֶׁנֶּאֱמַר (דברים ו, יא): וּבֹרֹת חֲצוּבִים, וּכְתִיב (דברים ח, ז): עֲיָנֹת וּתְהֹמֹת, (קהלת ב, ו): לְהַשְׁקוֹת מֵהֶן יַעַר צוֹמֵחַ עֵצִים, אָמַר רַבִּי לֵוִי אֲפִלּוּ קְנֵה חִצִּים לֹא הָיְתָה אֶרֶץ יִשְׂרָאֵל חֲסֵרָה. (קהלת ב, ה): עָשִׂיתִי לִי גַּנּוֹת וּפַרְדֵּסִים (דברים ח, ח): אֶרֶץ חִטָּה וּשְׂעֹרָה. (קהלת ב, ה): וְנָטַעְתִּי בָּהֶם עֵץ כָּל פֶּרִי, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם.
Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “I expanded my projects: I built myself houses, planted myself vineyards” (Ecclesiastes 2:4). The Holy One blessed be He said to Moses: ‘Go and say to the first patriarchs, I have acted generously with your descendants regarding everything that I stipulated with you.’ “I built myself houses,” as it is stated: “Houses full of everything good” (Deuteronomy 6:11). “Planted myself vineyards,” as it is stated: “Vineyards and olive trees that you did not plant” (Deuteronomy 6:11). “I made for myself pools of water” (Ecclesiastes 2:6), as it is stated: “And hewn cisterns that you did not hew” (Deuteronomy 6:11), and it is written: “Springs and aquifers” (Deuteronomy 8:7). “To irrigate from them a forest of growing trees” (Ecclesiastes 2:6); Rabbi Levi said: The Land of Israel did not lack even reeds for arrows. “I made for myself gardens and orchards” (Ecclesiastes 2:5), “a land of wheat and barley” (Deuteronomy 8:8). “And planted in them every fruit tree” (Ecclesiastes 2:5); that is what is written: “When you will come into the land and plant.”
מִי שָׁת בַּטֻּחוֹת חָכְמָה (איוב לח, לו), מַהוּ בַּטֻחוֹת, בַּטָּוָיָא, (איוב לח, לו): אוֹ מִי נָתַן לַשֶּׂכְוִי בִינָה, הֲדָא תַּרְנְגוֹלְתָּא אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא צָוְחִין לְתַרְנְגוֹלְתָּא שֶׂכְוִיא, הֲדָא תַּרְנְגוֹלְתָּא כַּד אֶפְרוֹחֶיהָ דַּקִּיקִין הִיא מְכַנְשָׁא לְהוֹן וְיַהֲבַת לְהוֹן תְּחוֹת אֲגַפַּיָּא וּמְשַׁחֲנָה לְהוֹן וּמַעֲדַרְנָה קֳדָמֵיהוֹן, וְכַד אִינוּן רַבְיָה חַד מִנְהוֹן בָּעֵי לְמִקְרַב לְוָתֵיהּ וְהִיא נָקְרָה לֵיהּ בְּגוֹ רֵישֵׁיהּ, וַאֲמָרַת לֵיהּ זִיל עֲדוֹר בְּקוּקַלְתָּךְ, כָּךְ כְּשֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר אַרְבָּעִים שָׁנָה הָיָה הַמָּן יוֹרֵד וְהַבְּאֵר עוֹלֶה לָהֶן וְהַשְּׂלָיו מָצוּי לָהֶן, וְעַנְנֵי כָבוֹד מַקִּיפוֹת אוֹתָן, וְעַמּוּד עָנָן מַסִּיעַ לִפְנֵיהֶם, כֵּיוָן שֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ אָמַר לָהֶם משֶׁה כָּל אֶחָד וְאֶחָד מִכֶּם יִטְעוֹן מַכּוּשֵׁיהּ וְיִפּוֹק וְיִנְצוֹב לֵיהּ נְצִיבִין, הֲדָא הוּא דִכְתִיב: כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם. אַדְרִיָּנוּס שְׁחִיק טְמַיָּא הֲוָה עָבַר בְּאִלֵּין שְׁבִילַיָיא דִּטְבֶרְיָא וְחָמָא חַד גְּבַר סַב קָאֵים וְחָצֵיב חֲצוּבָן לְמִנְצַב נְצִיבִין, אֲמַר לֵיהּ סָבָא סָבָא אִי קָרַצְתְּ לָא חֲשַׁכְתְּ, אֲמַר לֵיהּ קְרִיצַת וַחֲשִׁיכַת, וּמַה דְּהַנֵּי לְמָרֵי שְׁמַיָא עֲבֵיד, אֲמַר לֵיהּ בְּחַיֶּיךָ סָבָא בַּר כַּמָּה שְׁנִין אַתְּ יוֹמָא דֵין, אֲמַר לֵיהּ בַּר מְאָה שְׁנִין, אֲמַר לֵיהּ וְאַתְּ בַּר מְאָה שְׁנִין וְקָאֵים וְחָצֵיב חֲצוּבִין לְמִנְצַב נְצִיבִין, סָבַר דְּאַתְּ אָכֵיל מִנְּהוֹן, אֲמַר לֵיהּ אִין זָכִית אֲכָלִית, וְאִם לָאו כְּשֵׁם שֶׁיָּגְעוּ לִי אֲבָהָתִי, כָּךְ אֲנִי יָגֵעַ לְבָנַי. אֲמַר לֵיהּ בְּחַיָּיךְ, אִם זָכִית אָכוֹל מִנְהוֹן תֶּהֱוֵה מוֹדַע לִי. לְסוֹף יוֹמִין עָבְדִין תְּאֵנַיָא, אֲמַר הָא עָנָתָה נוֹדַע לְמַלְכָּא, מָה עֲבַד מְלָא קַרְטְלָא תְּאֵינִין וְסָלַק וְקָם לֵיהּ עַל תְּרַע פָּלָטִין, אָמְרִין לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן עֲלוֹן קֳדָם מַלְכָּא, כֵּיוָן דְּעָל אֲמַר לֵיהּ מָה עִסְקָךְ, אֲמַר לֵיהּ אֲנָא סָבָא דַּעֲבַרְתְּ עָלַי וַאֲנָא חָצֵיב חֲצִיבִין לְמִנְצַב נְצִיבִין, וַאֲמַרְתְּ לִי אִין זָכִית תֵּיכוֹל מִנְּהוֹן תְּהֵא מוֹדַע לִי, הָא זָכִיתִי וַאֲכֵילִית מִנְּהוֹן וְהֵילֵין תְּאֵינַיָא מִן פֵּרֵיהוֹן. אֲמַר אַדְרִיָּנוּס בְּהַהִיא שַׁעְתָּא קְלָווֹנִין אֲנָא תִּתְּנוּן סֵילוֹן דְּדַהֲבָא וִיתֵיב לֵיהּ, אֲמַר קְלַווֹנִין אֲנָא דִּתְפַנּוּן הָדֵין קַרְטַל דִּידֵיהּ וּתְמַלּוּן יָתֵיהּ דִּינָרִין. אָמְרִין לֵיהּ עַבְדוֹהִי כָּל הָדֵין מוֹקְרָא תְּיַקְרִינֵיהּ לְהָדֵין סָבָא דִּיהוּדָאֵי, אֲמַר לְהוֹן בָּרְיֵה אוֹקְרֵיא וַאֲנָא לָא אֲנָא מוֹקַר לֵיהּ. אִנְתְּתֵיהּ דִּמְגֵירָא הֲוַת בְּרַת פַּחִין, אָמְרָה לְבַעְלָהּ בַּר קַבָּלוּי חָמֵי דַּהֲדָא מַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, מָה עֲבַד מְלָא מַרְעֲלֵיהּ תֵּינִין וַאֲזַל וְקָם קֳדָם פָּלָטִין, אֲמָרוּן לֵיהּ מָה עִסְקָךְ, אֲמַר לוֹן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, עָלוֹן וְאָמְרִין לְמַלְכָּא חַד סָבָא קָאֵים עַל תְּרַע פָּלָטִין טָעֵין מְלָא מַרְעֲלֵיהּ תֵּינִין, וַאֲמַרְנָא לֵיהּ מָה עִסְקָךְ אֲמַר לָן שְׁמָעֵית דְּמַלְכָּא רַחֲמָא תֵּינִין וּמְפַרְגָּא בְּדִינָרִין, אֲמַר קְלָווֹנִין אֲנָא דִּתְקִימוּן יָתֵיהּ קֳדָם תְּרַע פָּלָטִין וְכָל מַאן דְּעָיֵיל וְנָפֵיק יְהֵי טָרֵי עַל אַפֵּיהּ. בְּאַפְתֵּי רַמְשָׁא פַּנּוּן יָתֵיהּ וַאֲזַל לְבֵיתֵיהּ, אֲמַר לְאִנְתְּתֵיהּ כְּכָל הָדֵין יְקָרָא אֲנָא שְׁלִים לָךְ, אֲמַרָה אָזֵיל גְּלוֹג לְאִמָּךְ דַּהֲווֹן אִינוּן תֵּינִין וְלָא הֲווֹן אֶתְרוֹגִין, דַּהֲווֹן בְּשִׁילָן וְלָא פְגִינָן.
“Who set wisdom batuḥot?” (Job 38:36). What is batuḥot? In the innards. “Or who gave understanding to the sekhvi?” (Job 38:36). This is a hen. Rabbi Levi said: In Arabia, they call a hen sekhviya. This hen, when her chicks are small, she gathers them, places them under her wings, warms them, and digs before them.14She pecks around in the garbage heap to find them food. When they grow, if one of them seeks to approach her, she pecks at its head, and says to it, go and dig in your own garbage heap. So too, when Israel was in the wilderness for forty years, the manna was falling, the spring was rising for them, the quail was available for them, the clouds of glory were surrounding them, and the pillars of cloud was leading the way for them. Once Israel entered the Land, Moses said to them: ‘Let each one of you take his spade and go out and plant trees.’ That is what is written: “When you will come into the land and plant.”
Hadrian, may his bones be crushed, was passing on those paths in Tiberias and saw a certain elderly man standing and digging holes to plant trees. [Hadrian] said to him: ‘Old man, old man; if you awoke early, you should not remain awake at night.’15You toiled in your youth, no need to toil in your dotage. He said to [Hadrian]: ‘I awoke early and I remain awake late, and what is good for the Master of Heaven, He will do.’ [Hadrian] said to him: ‘Old man, as you live, how many years old are you this day?’ He said to [Hadrian]: ‘One hundred years old.’ [Hadrian] said to him: ‘You are one hundred years old and digging holes to plant trees? Do you think you will eat from them?’ He said to [Hadrian]: ‘If I am privileged, I will eat. If not, just as my fathers toiled on my behalf, so I will toil on behalf of my children.’ [Hadrian] said to him: ‘If you are privileged to eat of them, inform me.’ Eventually, they produced figs. He said: ‘The time has come to inform the emperor.’ What did he do? He filled a basket with figs and ascended and stood at the palace gate. They said to him: ‘What is your business?’ He said to them: ‘To enter before the king.’ Once he entered, [Hadrian] said to him: ‘What is your business?’ He said to him: ‘I am the old man you passed as I was digging holes to plant trees and you said to me: If you are privileged to eat of them, inform me. I have been privileged and eaten of them, and these are figs produced by them.’ Hadrian said at that moment: ‘I command, give him a golden chair and let him sit.’ He said: ‘I command that you empty this basket of his and fill it with dinars.’ His servants said to him: ‘Will you honor this old Jewish man with all this honor?’ He said to him: ‘His Creator has honored him, will I not honor him?’
The wife of the [old man’s] neighbor was a lowly woman. She said to her husband: ‘Fool,16Literally, son of darkness. see that this king loves figs and exchanges them for dinars.’ What did he do? He filled his sack with figs and went and stood before the palace. They said to him: ‘What is your business?’ He said to them: ‘I heard that the king loves figs and exchanges them for dinars.’ They entered and said to the king: ‘There is a certain old man standing at the palace gate carrying his sack full of figs. We said to him: What is your business? He said to us: I heard that the king loves figs and exchanges them for dinars.’ [Hadrian] said: ‘I command that you stand him before the palace gate and anyone who enters or exits should throw it17One of his figs. at his face.’ Before evening, they ejected him and he went home. He said to his wife: ‘I must repay you for all this honor.’ She said to him: ‘Go and boast to your mother that they were figs and they were not citrons, and they were ripe and not unripe.’18At least they were soft and not hard.
רַב הוּנָא בַּר קַפָּרָא אָמַר יָשַׁב אַבְרָהָם אָבִינוּ וְדָרַשׁ, נֶאֱמַר עָרְלָה בְּאִילָן וְנֶאֱמַר עָרְלָה בְּאָדָם, מַה עָרְלָה שֶׁנֶּאֱמַר בְּאִילָן מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת אַף עָרְלָה שֶׁנֶּאֱמַר בָּאָדָם מָקוֹם שֶׁהוּא עוֹשֶׂה פֵּרוֹת. אָמַר רַבִּי חָנִין בֶּן פָּזִי וְכִי כְּבָר הָיָה אַבְרָהָם אָבִינוּ יוֹדֵעַ קַלִּין וַחֲמוּרִין וּגְזֵרוֹת שָׁווֹת, אֶלָּא רֶמֶז רְמָזָהּ לוֹ (בראשית יז, ב): וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶיךָ וגו' מָקוֹם שֶׁהוּא פָּרֶה וְרָבֶה. תָּנֵי רַבִּי יִשְׁמָעֵאל בִּקֵשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְהוֹצִיא כְּהֻנָּה מִשֵּׁם, מִשּׁוּם שֶׁנֶּאֱמַר (בראשית יד, יח): וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם, כֵּיוָן שֶׁהִקְדִּים בִּרְכַּת אַבְרָהָם לְבִרְכַּת הַמָּקוֹם, אָמַר לוֹ אַבְרָהָם וְכִי מַקְדִּימִין בִּרְכַּת עֶבֶד לְבִרְכַּת הָאָדוֹן, הוֹצִיאָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִמֶּנּוּ וּנְתָנָהּ לְאַבְרָהָם, שֶׁנֶּאֱמַר (תהלים קי, א): נְאֻם ה' לַאדֹנִי, וּכְתִיב בַּתְרֵיהּ (תהלים קי, ד): נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם עַל דִּבְרָתִי מַלְכִּי צֶדֶק, עַל דִּבּוּרוֹ שֶׁל מַלְכִּי צֶדֶק, הֲדָא הוּא דִכְתִיב (בראשית יד, יט): בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ, רַבִּי יִשְׁמָעֵאל וְרַבִּי עֲקִיבָא, רַבִּי יִשְׁמָעֵאל אוֹמֵר אַבְרָהָם כֹּהֵן גָּדוֹל הָיָה, הֲדָא הוּא דִכְתִיב: נִשְׁבַּע ה' וְלֹא יִנָּחֵם אַתָּה כֹהֵן לְעוֹלָם, וּכְתִיב (בראשית יז, יא): וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם, וּמֵהֵיכָן יִמּוֹל אִם יִמּוֹל מִן הָאֹזֶן עֲדַיִן אֵינוֹ כָּשֵׁר לְהַקְרִיב, אִם יִמּוֹל מִן הַלֵּב עֲדַיִן אֵינוֹ כָּשֵׁר לְהַקְרִיב, אִם יִמּוֹל מִן הַפֶּה עֲדַיִן אֵינוֹ כָּשֵׁר לְהַקְרִיב, מֵהֵיכָן יִמּוֹל וְיִהְיֶה כָּשֵׁר לְהַקְרִיב, הֱוֵי אוֹמֵר זוֹ מִצְוַת הַגּוּף. רַבִּי עֲקִיבָא אוֹמֵר אַרְבַּע עָרְלוֹת הֵן, נֶאֱמַר עָרְלָה בָּאֹזֶן (ירמיה ו, י): הִנֵּה עֲרֵלָה אָזְנָם, עָרְלָה בַּפֶּה, שֶׁנֶּאֱמַר (שמות ו, ל): וַאֲנִי עֲרַל שְׂפָתַיִם. נֶאֶמְרָה בַּלֵּב, שֶׁנֶּאֱמַר (ירמיה ט, כה): וְכָל בֵּית יִשְׂרָאֵל עַרְלֵי לֵב. וּכְתִיב (בראשית יז, א): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, מֵהֵיכָן יִמּוֹל אִם יִמּוֹל מִן הָאֹזֶן עֲדַיִן אֵינוֹ תָּמִים, אִם יִמּוֹל מִן הַפֶּה עֲדַיִן אֵינוֹ תָּמִים, מֵהֵיכָן יִמּוֹל וְיִהְיֶה תָּמִים הֱוֵי אוֹמֵר זוֹ עָרְלַת הַגּוּף. נַגְדָּא אָמַר כְּתִיב (בראשית יז, יב): וּבֶן שְׁמֹנַת יָמִים, מֵהֵיכָן יִמּוֹל, אִם מִן הָאֹזֶן עֲדַיִן אֵינוֹ שׁוֹמֵעַ, אִם מִן הַפֶּה עֲדַיִן אֵינוֹ מְדַבֵּר, אִם מִן הַלֵּב עֲדַיִן אֵינוֹ יָכוֹל לְחַשֵּׁב, מֵהֵיכָן יִמּוֹל וְיִהְיֶה שׁוֹמֵעַ וּמְדַבֵּר וּמְחַשֵּׁב הֱוֵי אוֹמֵר זוֹ עָרְלַת הַגּוּף, אָמַר רַבִּי תַּנְחוּמָא מִסְתַּבְּרָא דְּנַגְדָּא (בראשית יז, יד): וְעָרֵל זָכָר אֲשֶׁר לֹא יִמּוֹל. רַבִּי יוּדָן בְּשֵׁם רַבִּי יִצְחָק וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק, וְתָנוּ לָהּ בְּשֵׁם רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא וְעָרֵל זָכָר, וְכִי יֵשׁ עָרֵל נְקֵבָה, אֶלָּא מִמָּקוֹם שֶׁרוֹאִין אוֹתוֹ וְיוֹדְעִין אִם זָכָר הוּא אוֹ נְקֵבָה מִשָּׁם מוֹלִין אוֹתוֹ.
Rav Huna bar Kapara said: Abraham our patriarch sat and expounded: Orla is stated regarding a tree and orla is stated regarding man.19The foreskin, which is removed during a circumcision, is also called orla. Just as orla that is stated regarding the tree is in the place where it produces fruit, so orla that is stated regarding man is in the place where he produces offspring. Rabbi Ḥanin ben Pazi said: Did Abraham already know a fortiori inferences and verbal analogies? Rather, He hinted it to him: “I will establish My covenant between Me and you [and will multiply you exceedingly]” (Genesis 17:2), [implying that it is in] the place from which he procreates.
Rabbi Yishmael taught: The Holy One blessed be He sought to have the priesthood emerge from Shem, as it is stated: “Malkitzedek king of Shalem [brought out bread and wine and he was a priest of God, the Most High]” (Genesis 14:18). When he gave precedence to the blessing of Abraham over the blessing of the Omnipresent,20“And he blessed him and said: Blessed be Abram…and blessed be God, the most High…” (Genesis 14:19–20). Abraham said to him: ‘Does one give precedence to blessing the servant over blessing the master?’ The Holy One blessed be He removed it from him and gave it to Abraham, as it is stated: “The utterance of the Lord to my master” (Psalms 110:1) and it is written thereafter: “The Lord has taken an oath, and He will not renounce it; you are a priest forever by My decree [divrati], like Malkitzedek” (Psalms 110:4); due to the speech [diburo] of Malkitzedek. That is what is written: “Blessed is Abram to God, the Most High, master of heaven and earth” (Genesis 14:19).
Rabbi Yishmael and Rabbi Akiva, Rabbi Yishmael says: Abraham was a High Priest; that is what is written: “The Lord has taken an oath, and He will not renounce it; you are a priest forever”; and it is written: “You shall circumcise the flesh of your foreskin” (Genesis 17:11). From where would he circumcise? If he would circumcise from the ear, he would remain ineligible to sacrifice. If he would circumcise from the heart, he would remain ineligible to sacrifice. If he would circumcise from the mouth, he would remain ineligible to sacrifice. From where would he circumcise and be eligible to sacrifice? One must say this is a mitzva of [the tip of] the body.21It must be that it is the foreskin that is removed, after which the individual remains unblemished.
Rabbi Akiva says: There are four instances of orla. Orla is stated regarding the ear: “Their ear is obstructed [arela]” (Jeremiah 6:10); orla regarding the mouth, as it is stated: “I am one of obstructed lips [aral sefatayim]” (Exodus 6:30); it is stated regarding the heart, as it is stated: “The entire house of Israel is of uncircumcised heart [arlei lev]” (Jeremiah 9:25). And it is written: “Walk before Me and be perfect” (Genesis 17:1). Where should he circumcise? If he would circumcise from the ear he would not be perfect. If he would circumcise from the mouth he would not be perfect. Where could he circumcise and be perfect? One must say this is the male organ.
Nagda said: It is written: “And one who is eight days old [shall be circumcised]” (Genesis 17:12). From where should he be circumcised? If from the ear, he will not be able to hear. If from the mouth, he will not be able to speak. If from the heart, he will not be able to think. From where could he be circumcised and be able to hear, speak, and think? One must say this is the male organ. Rabbi Tanḥuma said: Nagda’s [reasoning] is the most logical.
“An uncircumcised male who will not circumcise [the flesh of his foreskin]” (Genesis 17:14); Rabbi Yudan in the name of Rabbi Yitzḥak, and Rabbi Berekhya in the name of Rabbi Yitzḥak, and they taught it in the name of Rabbi Yosei ben Ḥalafta: “An uncircumcised male” – is there an uncircumcised female? Rather, at the place that one sees him and knows whether he is male or female, that is where one circumcises him.
דָּרַשׁ רַבִּי לֵוִי בַּר סִיסֵי (יחזקאל טז, כו): וַתִּזְנִי אֶל בְּנֵי מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר, מַאי גִּדְלֵי בָשָׂר, וְכִי יֵשׁ לָזֶה רֶגֶל אֶחָד וְלָזֶה שָׁלשׁ, אֶלָּא שֶׁהָיוּ כֻּלָּם עֲרֵלִים, וְכֵן הוּא אוֹמֵר: וְעָרֵל זָכָר אֲשֶׁר לֹא יִמּוֹל בְּשַׂר עָרְלָתוֹ. דָּבָר אַחֵר, בַּעֲלֵי גַּבְרִין הָיוּ. רַבִּי בֶּרֶכְיָה וְרַבִּי סִימוֹן בְּשֵׁם רַבִּי שְׁמוּאֵל בֶּן רַבִּי נַחְמֵנִי כְּתִיב (יהושע ה, ג): וַיָּמָל אֶת בְּנֵי יִשְׂרָאֵל אֶל גִּבְעַת הָעֲרָלוֹת, אָמַר רַבִּי לֵוִי מָקוֹם שֶׁהִיא גִּבְעָה בָּעָרְלָה.
Rabbi Levi bar Sisi expounded: “You were licentious with the sons of Egypt, your neighbors, great of flesh” (Ezekiel 16:26). What is “great of flesh”? Does this one have one leg and that one three? It is, rather, that they were all uncircumcised. Likewise it says: “The uncircumcised male who will not circumcise the flesh of his foreskin.” Alternatively, they possessed large male organs. Rabbi Berekhya and Rabbi Simon in the name of Rabbi Shmuel ben Rabbi Naḥmani: It is written: “He circumcised Israel at the hill of the aralot” (Joshua 5:3). Rabbi Levi said: The place [on the body] that is like a hill with the foreskin [orla].
שׁוֹקָיו עַמּוּדֵי שֵׁשׁ (שיר השירים ה, טו), שׁוֹקָיו זֶה הָעוֹלָם. עַמּוּדֵי שֵׁשׁ, שֶׁהוּא מְיֻסָּד עַל יְמֵי בְרֵאשִׁית, דִּכְתִיב (שמות כ, יא): כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' וגו', (שמות כ, יא): מְיֻסָּדִים עַל אַדְנֵי פָז, אֵלּוּ דִּבְרֵי תוֹרָה, כְּמָה דְאַתְּ אָמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב. דָּבָר אַחֵר, מְיֻסָּדִים עַל אַדְנֵי פָז, אֵלּוּ פָּרָשִׁיּוֹתֶיהָ שֶׁל תּוֹרָה שֶׁהֵן נִדְרָשׁוֹת לִפְנֵיהֶם וּלְאַחֲרֵיהֶם, וּלְמָה הֵן דּוֹמוֹת, רַב הוּנָא בְּשֵׁם בַּר קַפָּרָא אָמַר כָּעַמּוּד הַזֶּה שֶׁיֵּשׁ לוֹ בָּסִיס מִלְמַטָּן וְקִיפְּלוֹס מִלְּמַעְלָה, כָּךְ הֵם פָּרָשִׁיּוֹתֶיהָ שֶׁל תּוֹרָה נִדְרָשׁוֹת לִפְנֵיהֶם וְנִדְרָשׁוֹת לְאַחֲרֵיהֶם, נִדְרָשׁוֹת לִפְנֵיהֶם, כִּי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל, וּכְתִיב (ויקרא יט, כ): אִישׁ כִּי יִשְׁכַּב אֶת אִשָּׁה שִׁכְבַת זֶרַע, וְכִי מָה עִנְיַן זֶה לָזֶה, אֶלָּא מִשֶּׁהוּא מְנַכֵּשׁ עִמֵּיהּ הוּא אָזֵל וּמִתְעֲבֵיד בְּרָבְיֵי, מִתּוֹךְ שֶׁהוּא יוֹצֵא וְנִכְנַס בְּתוֹךְ בֵּיתוֹ הוּא נֶחְשַׁד עַל שִׁפְחָתוֹ, אָמַר לֹא חַטָּאת אֲנִי חַיָּב וְלֹא אָשָׁם אֲנִי חַיָּב, חַטָּאת אֲנִי מֵבִיא וְאָשָׁם אֲנִי מֵבִיא, דְּאָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי לֵוִי אֵלּוּ שֶׁהֵם נוֹהֲגִים הֶתֵּר בַּשְּׁפָחוֹת בְּעוֹלָם הַזֶּה עֲתִידִין הֵן לְהִתָּלוֹת בְּקָדְקָדֵי רָאשֵׁיהֶן לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (תהלים סח, כב): אַךְ אֱלֹהִים יִמְחַץ רֹאשׁ אֹיְבָיו קָדְקֹד שֵׂעָר מִתְהַלֵּךְ בַּאֲשָׁמָיו, מַהוּ מִתְהַלֵּךְ בַּאֲשָׁמָיו, כָּל עַמָּא אָמְרִין יֵזִיל הַהוּא גַבְרָא בְּחוֹבוֹי, יֵזִיל הַהוּא גַּבְרָא בְּחוֹבוֹי. נִדְרָשׁוֹת לְאַחֲרֵיהֶם, שֶׁנֶּאֱמַר (ויקרא יט, כג): שָׁלשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים, וּכְתִיב (ויקרא יט, כו): לֹא תֹאכְלוּ עַל הַדָּם, וְכִי מָה עִנְיַן זֶה לָזֶה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַתָּה מַמְתִּין לָעָרְלָה שָׁלשׁ שָׁנִים, וּלְאִשְׁתְּךָ אֵינְךָ מַמְתִּין שֶׁתִּשְׁמֹר עַל נִדָּתָהּ. לָעָרְלָה אַתָּה מַמְתִּין שָׁלשׁ שָׁנִים, וְלִבְהֶמְתֶּךָ אִי אַתָּה מַמְתִּין עַד שֶׁיִּמָּצֶה דָמָּהּ. וּמִי קִיֵּם מִצְוַת הַדָּם (שמואל א יד, לג לד): וַיַּגִּידוּ לְשָׁאוּל לֵאמֹר הִנֵּה הָעָם חֹטִאים לַה', וַיֹּאמֶר שָׁאוּל פֻּצוּ בָעָם וּשְׁחַטְתֶּם בָּזֶה, מַהוּ בָּזֶה, רַבָּנִין אָמְרֵי סַכִּין בַּת אַרְבָּעָה עָשָׂר הֶרְאָה לָהֶן, ב' תַּרְתֵּין, ז' שִׁבְעָה, ה' חֲמִשָּׁה. אָמַר לָהֶן כַּסֵּדֶר זֶה תִּהְיוּ שׁוֹחֲטִין וְאוֹכְלִים. אֵימָתַי פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הֱוֵי אוֹמֵר בְּיוֹם מִלְחֶמֶת פְּלִשְׁתִּים, הֲדָא הוּא דִכְתִיב (שמואל א יג, כב): וְהָיָה בְּיוֹם מִלְחָמָה וְלֹא נִמְצָא חֶרֶב וגו', וְלֹא נִמְצָא, וְאַתְּ אֲמַרְתְּ (שמואל א יג, כב): וַתִּמָּצֵא, מִי הִמְצִיאָהּ לוֹ, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר מַלְאָךְ הִמְצִיאָהּ לוֹ, וְרַבָּנָן אָמְרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִמְצִיאָהּ לוֹ. כְּתִיב (שמואל א יד, לה): וַיִּבֶן שָׁאוּל מִזְבֵּחַ לַה' אֹתוֹ הֵחֵל לִבְנוֹת מִזְבֵּחַ, כַּמָּה מִזְבְּחוֹת בָּנוּ רִאשׁוֹנִים, נֹחַ אֶחָד, אַבְרָהָם אֶחָד, יִצְחָק אֶחָד, יַעֲקֹב אֶחָד, משֶׁה אֶחָד, יְהוֹשֻׁעַ אֶחָד, וְאַתָּה אוֹמֵר אֹתוֹ הֵחֵל, אֶלָּא אֹתוֹ הֵחֵל לִהְיוֹת רֹאשׁ בַּמְלָכִים. אִיכָּא דְאָמְרֵי עַל יְדֵי שֶׁנָּתַן נַפְשׁוֹ עַל הַדָּבָר הַזֶּה, הֶעֱלָה עָלָיו הַכָּתוּב כְּאִלּוּ אֹתוֹ הֵחֵל לִבְנוֹת מִזְבֵּחַ לַה'. אָמַר רַבִּי שִׁמְעוֹן בֶּן לַקּוֹנְיָא, לְפִי שֶׁבָּעוֹלָם הַזֶּה בּוֹנֶה אָדָם וְאַחֵר מְבַלֵּהוּ, נוֹטֵעַ נְטִיעוֹת וְאַחֵר אוֹכֵל. אֲבָל לֶעָתִיד לָבוֹא מַה כְּתִיב (ישעיה סה, כב): לֹא יִבְנוּ וְאַחֵר יֵשֵׁב לֹא יִטְעוּ וְאַחֵר יֹאכֵל לֹא יִגְעוּ לָרִיק וגו', וּכְתִיב (ישעיה סא, ט): וְנוֹדַע בַּגּוֹיִם זַרְעָם.
“His calves [shokav] are pillars of marble [amudei shesh]” (Song of Songs 5:15). Shokav – this is the world.22The world, and particularly civilization, are represented by its marketplaces [shevakim] (Etz Yosef). Amudei shesh, as it is founded upon the days of Creation, as it is written: “For in six [sheshet] days God made…” (Exodus 20:11). “Set on sockets of fine gold” (Song of Songs 5:15), these are the matters of Torah, just as it says: “They are more desirable than gold, than much fine gold” (Psalms 19:11).
Another matter, “set on sockets of fine gold,” these are the portions of the Torah that are expounded with reference to what precedes them and what follows them. To what are they comparable? Rav Huna said in the name of bar Kappara: Like a pillar that has a base at the bottom and a capital at the top, so the portions of the Torah are expounded with reference to what precedes them and what follows them.23The preceding and following passages are like the base and capital of a pillar. The pillar can only be appreciated fully when viewed together with the base and the capital. They are expounded with reference to what precedes them: “When you will come into the land and plant any food tree” (Leviticus 19:24), and it is written: “A man, if he lies carnally with a woman” (Leviticus 19:20). How does this relate to that? Rather, when one weeds with [another person] he becomes like a member of his household. As a result of him coming and going in his house, he is suspected regarding his maidservant. He says: ‘Do I not incur liability to bring a sin offering, do I not incur liability to bring a guilt offering? I will bring a sin offering, I will bring a guilt offering.’24He minimizes his sin by reasoning that he merely becomes liable to bring an offering, and he will do so. As Rabbi Yudan said in the name of Rabbi Levi: Those who act permissively regarding maidservants in this world are destined to be hanged by the tops of their heads in the future. That is what is written: “Indeed, God will shatter the heads of His enemies, hairy skulls of those walking in their guilt” (Psalms 68:22). What is “walking in their guilt”? All the people will say: Let that person walk in his guilt, let that person walk in his guilt.25Everyone will disassociate from the sinner, just as people stay away from fruit that is orla.
They are expounded with reference to what follows them, as it is stated: “For three years they shall be forbidden for you” (Leviticus 19:23), and it is written: “You shall not eat over the blood” (Leviticus 19:26). How does this relate to that? The Holy One blessed be He said to Israel: ‘You wait three years for orla, but you do not wait for your wife to observe her menstrual period? You wait three years for orla, but you do not wait for your animal until its blood is squeezed out?’
Who fulfilled the mitzva of the blood? “They told Saul, saying: Behold, the people are sinning against the Lord [by eating over the blood]…Saul said: Disperse among the people…and you shall slaughter them bazeh [and eat]…” (I Samuel 14:33–34). What is “bazeh”? The Rabbis say: He showed them a knife fourteen fingerbreadths long, bet – two, zayin – seven, heh – five.26This totals fourteen. He said to them: ‘In accordance with this protocol you shall be slaughtering and eating.’ When did the Holy One blessed be He repay him? One must say that it was on the day of the Philistine war. That is what is written: “It was on the day of battle that neither sword [nor spear] was found” (I Samuel 13:22). Was it not found? But it says: “But was found [with Saul and with Yonatan his son]” (I Samuel 13:22). Who provided it to him? Rabbi Ḥagai said in the name of Rabbi Yitzḥak: An angel provided it to him. The Rabbis say: The Holy One blessed be He provided it to him.
It is written: “Saul built an altar to the Lord; with this one he commenced to build an altar” (I Samuel 14:35). How many altars did the ancients build? Noah [built] one, Abraham one, Isaac one, Jacob one, Moses one, Joshua one, and you say: “With this one he commenced”? Rather, “with this one he commenced” to be the first among kings. Some say: Because he invested himself in this matter, the verse ascribed to him as though he was the first to build an altar to the Lord.
Rabbi Shimon ben Lakonya said: In this world a person builds and another uses it, one plants trees and another eats. However, in the future, what is written: “They will not build and have another inhabit, they will not plant and have another eat…they will not toil in vain…” (Isaiah 65:22–23), and it is written: “Their descendants will be known among the nations” (Isaiah 61:9).