“The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them: None shall become impure from a corpse among his people” (Leviticus 21:1). “Speak to the priests, sons of Aaron.” Rabbi Tanḥum ben Rabbi Ḥanilai began: “The sayings of the Lord are pure sayings” (Psalms 12:7). “The sayings of the Lord are pure sayings,” but the sayings of flesh and blood are not pure sayings. The way of the world is that when a flesh and blood king enters a province, all the residents of the province laud him, and their lauding is pleasant to him. He says to them: ‘Tomorrow, I will construct for you public buildings and bathhouses, tomorrow I will bring you an aqueduct.’ If he then went to sleep and did not arise, where is he and where are his sayings? But the Holy One blessed be He is not so. Rather, “the Lord God is truth” (Jeremiah 10:10). Why is He truth? Rabbi Avin said: Because “He is a living God and eternal King” (Jeremiah 10:10). “Pure sayings” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya in the name of Rabbi Elazar, and Rabbi Yaakov of Kefar Ḥanin, all said in the name of Rabbi Yehoshua ben Levi: We find that the Holy One blessed be He employed a circumlocution of eight letters and did not express a despicable matter from His mouth, as it is stated: “From the pure animal and from the animal that is not pure” (Genesis 7:8).1The verse could have been more succinct if it stated “and the impure [hateme’a] animal.” In Hebrew, eight additional letters are needed for the phrase “that is not pure [asher einena tehora].” In another place, He employed a circumlocution of two and three words in the Torah so as not to express a matter of impurity from His mouth. That is what is written: “And of the animals that are not pure” (Genesis 7:2). “The impure [hateme’a]” it does not say, but rather, “that are not pure [asher lo tehora hi].”2In this instance, the verse uses four words instead of one. Some emend the text of the midrash to read: “He employed a circumlocution of three words.” Alternatively, the meaning is that in the previously-cited verse (Genesis 7:8) there are two unnecessary words, and in this verse there are three. Rabbi Yudan ben Menashe said: When He came to introduce to them the signs of the impure animal, as well, he began only with purity: “The camel, because it does not have split hooves” (Leviticus 11:4) is not written here,3It is not written first. In order for mammals to be considered kosher they must have split hooves and chew the cud. The verses (Leviticus 11:4–7) mention four exceptional animals that have one of the two aforementioned characteristics, but are non-kosher because they lack the other. For each of these animals, the verse mentions the sign that they do have before mentioning the one they are lacking. but rather, “because it brings up its cud” (Leviticus 11:4); “the hyrax, because it does not have split hooves” (Leviticus 11:5) is not written here, but rather, “because it brings up its cud” (Leviticus 11:5), and likewise with the hare, and likewise with the pig.
Rabbi Yosei of Milḥaya and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: We found that there were children in the days of David, who, before they had tasted the taste of sin, knew how to expound the Torah such that [they could find] forty-nine reasons [something should be considered] impure, and forty-nine reasons [it should be considered] pure. David would pray on their behalf. That is what David said: “You, Lord, preserve them” (Psalms 12:8); preserve their Torah in their hearts. “Keep them secure from this generation, forever” 4This is a paraphrase of the continuation of the verse, which says: “Keep us secure from this generation forever.” (Psalms 12:8); from that generation that was deserving of elimination. After all this praise, they would go out to war and fall. It is because they had informers in their midst that they would fall. That is what David says: “I [lie] among lions” (Psalms 57:5) – “lions,” is [referring to] Avner and Amasa, who were lions in Torah. “I lie with those aflame [lohatim]” (Psalms 57:5) – this is [referring to] Doeg and Aḥitofel, who were enthusiastic [lehutin] regarding slander. “Among men whose teeth are spears and arrows” (Psalms 57:5) – these are the people of Ke’ila, in whose regard it is written: “Will the masters of Ke’ila deliver me into his hand?” (I Samuel 23:11). “Whose tongues are a honed sword” (Psalms 57:5) – these are the Zifites, in whose regard it is written: “When the Zifites came and said to Saul: [David is hiding among us]” (Psalms 54:2). At that moment David said: ‘What is the Divine Presence doing on earth? “Rise above the heavens, God” (Psalms 57:6), remove Your Divine Presence from their midst.’ But the generation of Ahab, [although] they were all idolaters, because there were no informers among them, they would go out to war and emerge victorious. That is what Ovadya said to Elijah: “Was it not told to my lord what I did…[I concealed one hundred men of the prophets of the Lord]…and I provided them with bread and water?” (I Kings 18:13). If bread, why water?5It should have mentioned water first, as bread is harder to come by. Alternatively, if he was giving them bread, it could have been assumed he was also providing them with water (Etz Yosef). This teaches that water was more difficult to bring than bread.6Due to the prevailing severe drought, it was very difficult to procure water. Nonetheless, despite the fact that Ovadya provided water for so many prophets who were in hiding from the king and queen, no one alerted them as to Ovadya’s actions. Elijah proclaims on Mount Carmel and says: “I alone remain a prophet of the Lord” (I Kings 18:22), and the entire people knew, but they did not inform the king. Rabbi Shmuel bar Naḥmani said: They said to the serpent: ‘Why are you situated among the fences?’ It said to them: ‘Because I breached the fence of the world.’7The serpent was the first creature to speak words of slander (see Genesis 3:1–5). Rabbi Shimon ben Yoḥai taught: The serpent was the first to breach the fence of the world; therefore, it became the executioner of all those who breach fences. They said to it: ‘Why do you bite, what benefit do you derive? A lion tramples and eats, a wolf mauls and eats, and you bite and kill.’ It said to them: ‘“Does the serpent bite with no spell?” (Ecclesiastes 10:11). Is it possible for me to do anything unless it is said to me from above?’ They said to it: ‘Why do you bite one limb but your venom disseminates to all the limbs?’ It said to them: ‘Do you say this to me: “There is no advantage to the master of the tongue”?’ (Ecclesiastes 10:11). One sits in Rome and kills in Syria, in Syria, and kills in Rome.8The slanderer can kill people even far away, and does so without personal benefit. This is similar to the manner in which a serpent kills. Why is it called third?9In popular usage, slander was referring to as “third.” It is because it kills three: The one who spoke it, the one who accepts it, and the one about whom it is spoken. There was an incident involving a man who had an evil daughter-in-law who constantly spoke slander. He would plead with her twice a day, once in the evening and once in the morning. He would say to her: ‘I implore you not to speak slander.’ What did she do? She went and told her husband: ‘This father of yours sought to have relations with me. If you do not believe me, come this evening and you will hear him sitting and pleading with me.’ He went and lay in wait for him and saw him standing bowed and speaking to her. He said: ‘The matter has proven true.’ What did he do? He struck his father and killed him. They took him to trial and he was sentenced to death. That woman who spoke slander about his father was also sentenced to death. It was thus found that the tongue killed the three of them. During the days of Saul, it killed four: Doeg, who spoke it; Saul, who accepted it; Aḥimelekh about whom it was spoken. Why was Avner killed? Rabbi Yehoshua ben Levi said: Avner was killed because he made a game of the blood of the lads. That is what is written: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Shimon ben Lakish said: Because he had his name precede the name of David. That is what is written: “Avner sent messengers to David from his place, saying: Whose is the land?” (II Samuel 3:12). This is what he wrote to him: From Avner to David.10He did not write: To David from Avner. The Rabbis say: Because Saul should have reconciled with David, but Avner did not let him, as David said to [Saul]: “My father, see, indeed, see [the corner of your robe in my hand, for when I cut off the corner of your robe, I did not kill you]” (I Samuel 24:12). [Avner] said to [David]: ‘What do you want with your boastfulness? It was severed on a thorn.’ When they came to the circle,11See I Samuel 26:5, where Saul was sleeping, surrounded by a circle of guards, including his general, Avner. David surreptitiously came and took Saul’s spear and the flask (I Samuel 26:12). Thus, David had the chance to kill Saul but chose not to. he said to him: ‘“Will you not answer, Avner?” (I Samuel 26:14). Regarding the corner, you said it was severed by a thorn, were the spear and the flask severed by a thorn?’ Some say: Because he had the ability to object to Saul regarding Nov, but he did not object.12Thus, Avner was the fourth person killed because of the slander regarding Nov.
Rabbi Tanḥum ben Rabbi Ḥanilai said: Moses gave us in writing two portions in the Torah and they are ritually pure.13They are about ritual purity. Through whom were they given? Through the tribe of Levi, in whose regard it is written: “Silver purified in the furnace of the earth” (Psalms 12:7), and it is written: “He will sit refining and purifying silver, and he will purify the sons of Levi, and purge them” (Malachi 3:3). Which are they? They are the red heifer and the portion of the corpse.14This is a reference to Leviticus 21:1–4, where priests are prohibited from becoming ritually impure from a corpse.
“The Lord said to Moses: Speak to the priests, sons of Aaron.” That is what the verse said: “Day to day expresses utterance; [night to night renders understanding]” (Psalms 19:3). It is taught: On the day of the Nisan equinox and on the day of the Tishrei equinox the [length of the] day and the night are equal. From then on, the day borrows from the night and the night borrows from the day and they repay one another agreeably, all without a document and without a court ruling. That is, “day to day…” But below, how many documents and how many court rulings: “Their building encompasses the earth; [their words reach the end of the world]” (Psalms 19:5).15Many documents and court rulings are needed for people to agree to pay each other. Rav Shalom said in the name of Rabbi Aḥa son of Rabbi Zeira: This is analogous to one who took local hegemony from the king. Until he reached his boundaries, he would walk like a commoner. Once he reached his boundaries, he would walk with nobility. So too, until they emerge into the world, “there is no talk, nor are there words; [their voice is not heard]” (Psalms 19:4). Once they emerge into the world, how many documents, how many court rulings, “their building encompasses the earth; [their words reach the end of the world].”16Some suggest that the phrase “how many documents, how many court rulings” should be removed from the text, as the reference here is to the sun and moon (see Etz Yosef].
Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to an Israelite and a priest who were afflicted with epilepsy. They were given an expert doctor and he would give instructions to the Israelite and disregard the priest. The priest said to him: ‘Why do you give instructions to the Israelite and disregard me?’ He said to him: ‘This one is an Israelite, and he is accustomed to walk between the graves, but you are a priest and you are accustomed not to walk among the graves.17He is susceptible to an evil spirit that causes epilepsy, while you are not susceptible. That is why I give instructions to the Israelite and disregard you.’ So too, for the supernal beings, in whom the evil inclination is not found, one statement is sufficient: “The matter is by the decree of the messengers, and the verdict by the statement of the holy ones” (Daniel 4:14). However, the earthly beings, in whom there is an evil inclination, if only they will be able to stand firm after two sayings. That is what is written: “The Lord said to Moses: Speak to the priests, sons of Aaron, [and say to them…]”
Another matter, “speak to the priests” – that is what is written: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron...”
What is written before this matter? “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death]” (Leviticus 20:27). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “A man,” this is Saul. “Or a woman,” this is the woman who engaged in conjuring. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: What is written? “You will be only above [and you will not be below]” (Deuteronomy 28:13). It would have been preferable for him to consult the Urimand Tumim from above, and not the conjurer or necromancer below. That is what he said to his servants: “Seek for me a woman who is a conjurer, and I will go to her, and inquire through her” (I Samuel 28:7). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a king who entered a province and said: ‘All the roosters that are here shall be slaughtered tonight.’ When he sought to leave, he said: ‘Is there a rooster that will crow?’18That would be his sign that morning is arriving and he should get up and prepare to journey. They said to him: ‘Are you not the one who decreed and said: All the roosters that are here shall be slaughtered?’ So too, Saul removed all the conjurers and necromancers from the land, and he says: “Seek for me a woman who is a conjurer.” Nevertheless, “His servants said to him: “Behold, a woman who is a conjurer [is in Ein Dor]” (I Samuel 28:7). “Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship.19Due to this sin, his reign ended immediately thereafter (Etz Yosef). “He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant.20If he has only one attendant and that attendant requires assistance, he will end up attending to his own servant. As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they? Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they? Avner and Amasa. “They came to the woman at night” (I Samuel 28:8). Was it night?21Necromancy was believed to be ineffective at night. Rather, it teaches that the hour was dark for them like night.22The light of God did not shine upon him. “He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband. So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10). ‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2),23Pharaoh. or from those who said: “Who is like You?”’ (Exodus 15:11).24The children of Israel at the Red Sea. “He said: Raise Samuel for me” (I Samuel 28:11). She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king. To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment.25This is based on the use of the plural verb ascending [olim] rather than the singular oleh. “He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ:26One of the methods of raising the dead involved using the male organ, for a male practitioner, or in the case of a female practitioner, using the female organ. The midrash states the principle regarding a male practitioner even though in this instance the practitioner was actually female. The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice. Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19). “Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15). Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.”27Because God is the “former of mountains and creator of wind,” which represent substance and spirit, He is able to tell man what his conversation is, as man’s conversation is formed through a combination of man’s substance, i.e., his physical body, and his spirit (Etz Yosef). Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness.28Some suggest that the text should read “He renders dawn darkness [eifa]” (Amos 4:13); emptiness, darkness, and blackness. According to this version, Rabbi Yabetz cites the continuation of the verse in Amos and explains that the unusual term eifa means emptiness, darkness, and blackness. The context remains the previous phrase in the verse; that God tells man what his conversation is. Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13) Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3).29This verse is a counterpart of the previously cited verse because Rabbi Yehuda HaNasi would weep over this verse, which expresses the degree to which divine judgement holds man accountable for his actions. See Kohelet Rabba 12:14. Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?” He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’ Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1). The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so. “Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15). Why did he not say to him through the Urimand Tumim?30Why did he not say that God did not answer him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’ “I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me. You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’31What you are telling me now is much worse than what you told me when you were alive. Then, you said the kingship would be taken from me and given to someone more worthy; now you are saying it will go to David, my enemy and adversary. He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19). He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition.32Your sins will be atoned for and you will share a place with me in the afterlife. When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’ He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’ Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi:33This is a continuation of Rabbi Yehoshua of Sikhnin’s statement above (at the beginning of this section) that the phrase “a man or a woman” in Leviticus 20:27 refers to Saul and the necromancer. This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets. He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.” The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord,34Saul intended to seek counsel of God by means of the Urim and Tumim before going to battle against the Philistines, but due to the pressure of the moment refrained from doing so (see I Samuel 14:19). This is the fifth sin (Yefei To’ar). and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27).
“The Lord said to Moses: Speak to the priests, sons of Aaron [and say to them].” Wherever it says: “he said, he said,” it requires expounding.35Wherever the verse uses the term said (or speaking) twice for the same statement, such as “speak to the priests…and say to them,” it requires expounding. “King Aḥashverosh said and he said to Queen Esther: [Who is he…who is so presumptuous to do so?]” (Esther 7:5). Why “he said,” “he said” [twice]? He said to her: If it is he,36Haman. fine, but if it is not he, say that it is he. Rabbi [Yehuda HaNasi] says: Before he was aware that she was Jewish, he would speak to her through a translator. When he became aware of her identity, he began speaking to her [directly]. On a similar note, “The man of God approached and said to the king of Israel, and he said: So said the Lord” (I Kings 20:28). “Said,” “he said” – when ben Hadad falls into your hands, do not spare him. In the second saying, he said to him: You should know how many snares and nets I spread for him until he came to your hand. Now, if he will be missing, “your life will be for his life, and your people for his people” (I Kings 20:42).37God provided Ahab and the Israelites a military victory over ben Hadad and the Arameans. When ben Hadad pleaded for mercy, Ahab allowed him to go free and return to his land. The prophet informed him that as a result, he and his people would suffer. On a similar note, “He said to the man clothed in linen, and he said: [Come to between the galgalbeneath the cherub and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). The Holy One blessed be He spoke to the angel and the angel [then spoke] to the cherub. He said to him: ‘The Holy One blessed be He decreed upon me [to take the coals], but I do not have license to enter within your partition. Please perform an act of kindness for me and give me two of your coals, so I will not be burned.’ Immediately, “he carried it and placed it into the hands of the one clothed in linen” (Ezekiel 10:7). Rabbi Pinḥas said: He cooled them and gave them to him. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them down and uproot their source. The Holy One blessed be He said to him: ‘Gabriel, Gabriel, there are among them people who perform charitable acts for one another,’ as it is stated: “On the cherubs the form of a man’s hand was seen” (Ezekiel 10:8).38The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them. Rabbi Abba said in the name of Rabbi Berekhya: What sustains the supernal and earthly worlds? It is the charitable acts [hatzedaka] that one performs with his hand. That is what is written: “For Your righteousness [vetzidkatekha], God, reaches the heavens…” (Psalms 71:19). Here, too, “speak to the priests, sons of Aaron, and say to them.” The first saying is that for a mitzvacorpse he may become impure.39If a priest comes across a mitzva corpse, i.e., a corpse that has no one to attend to its burial, he must attend to it even though it means he will become ritually impure. The second is that for others, he may not become impure. That is why it is stated: “Speak…and say.”
What is written after the matter? “The priest who is greater than his brethren” (Leviticus 21:10); why is he called the High Priest?40Or, literally, the Great Priest. It is because he is great regarding five matters: Wisdom, strength, beauty, wealth, and years. In beauty, that he is fairer than his brethren; in power, that he is physically strong. Come and see; when Aaron waved twenty-two thousand Levites, he waved them on one day.41See Numbers 8:5–22. How did he wave them? He would wave to and fro [to each side], and raise and lower them; that is, that he was great in strength. In wealth, from where is it derived that if he was not wealthy, that his brethren, the priests, make him wealthy? There was an incident involving Pinḥas the stonemason, that they appointed him High Priest. His brethren, the priests, went out and saw him hewing stones. They filled the quarry before him with gold dinars. From where is it derived that his brethren elevate him if he does not have? As it is stated: “The priest who is greater than his brethren [me’eḥav].”42This can be interpreted to mean that he becomes great through his brethren [me’eḥav]. Not only the High Priest, but the king is similar. Likewise, you find regarding King David, when he went to battle with Goliath, Saul said to him: “You are not able to go against this Philistine to fight with him, for you are but a youth” (I Samuel 17:33). David said to him: “Your servant was a shepherd for his father among the sheep, and the lion or the bear would come and carry off a lamb from the flock. I would go out after it, smite it, and save it from its mouth. It rose against me, but I grabbed its beard, smote it, and killed it. Both the lion and the bear, your servant smote, and this uncircumcised Philistine will be like one of them” (I Samuel 17:34–36). Saul said to him: ‘Who said to you that you are able to kill him?’ Immediately, David answered him: “The Lord who delivered me from the hand of the lion and from the hand of the bear, He will deliver me from the hand of this Philistine” (I Samuel 17:37). Immediately, “Saul dressed David in his garments” (I Samuel 17:38). It is written regarding Saul: “From his shoulders upward he was taller than any of the people” (I Samuel 9:2). When he dressed him in his garments and saw that they were appropriate for him, he immediately cast an evil eye on him. When David saw that Saul was humiliated, he said to him: “I will be unable to walk with these, as I am inexperienced. David removed them from upon him” (I Samuel 17:39). You learn that even if a person is short, and becomes king, he becomes taller. Why to that extent? It is because when one is anointed with the anointing oil, he becomes the most outstanding of all his brethren. David said: ‘I rejoice in the anointing oil with which I was anointed,’ as it is stated: “Therefore, my heart rejoices, my being exults; my flesh, too, rests securely” (Psalms 16:9).
אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן (ויקרא כא, א), רַבִּי תַּנְחוּם בְּרַבִּי חֲנִילָאי פָּתַח (תהלים יב, ז): אִמְרוֹת ה' אֲמָרוֹת טְהֹרוֹת, אִמְרוֹת ה' אֲמָרוֹת טְהוֹרוֹת אִמְרוֹת בָּשָׂר וָדָם אֵינָן אֲמָרוֹת טְהוֹרוֹת, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם נִכְנַס לִמְדִינָה כָּל בְּנֵי הַמְּדִינָה מְקַלְּסִין אוֹתוֹ וְעָרַב לוֹ קִלּוּסָן, אָמַר לָהֶם לְמָחָר אֲנִי בּוֹנֶה לָכֶם דִּימוֹסִיאוֹת וּמֶרְחֲצָאוֹת, לְמָחָר אֲנִי מַכְנִיס לָכֶם אַמָּה שֶׁל מַיִם, יָשַׁן לוֹ וְלֹא עָמַד, הֵיכָן הוּא וְהֵיכָן אִמְרוֹתָיו, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, לָמָּה הוּא אֱמֶת אָמַר רַבִּי אָבִין (ירמיה י, י): שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, אֲמָרוֹת טְהֹרוֹת רַבִּי יוּדָן בְּשֵׁם רַבִּי יוֹחָנָן, וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר, וְרַבִּי יַעֲקֹב דִּכְפַר חָנִין, וְאָמְרִין לָהּ בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, מָצִינוּ שֶׁעִקֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹנֶה אוֹתִיּוֹת וְלֹא הוֹצִיא דָּבָר מְגֻנֶּה מִפִּיו, שֶׁנֶּאֱמַר (בראשית ז, ח): מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה, וּבְמָקוֹם אַחֵר עִקֵּם שְׁתַּיִם וְשָׁלשׁ תֵּבוֹת בַּתּוֹרָה כְּדֵי שֶׁלֹּא לְהוֹצִיא דָּבָר שֶׁל טֻמְאָה מִתּוֹךְ פִּיו, הֲדָא הוּא דִכְתִיב (בראשית ז, ב): מִכֹּל הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה, [הטמאה] [אשר טמאה היא] אֵינוֹ אוֹמֵר, אֶלָּא אֲשֶׁר לֹא טְהֹרָה הִוא, אָמַר רַבִּי יוּדָן בֶּן מְנַשֶּׁה אַף כְּשֶׁבָּא לִפְתֹּחַ לָהֶם בְּסִימָנֵי בְּהֵמָה טְמֵאָה, לֹא פָּתַח אֶלָּא בְּטַהֲרָה, (ויקרא יא, ד): אֶת הַגָּמָל כִּי לֹא מַפְרִיס פַּרְסָה הוּא, אֵין כְּתִיב כָּאן, אֶלָּא כִּי מַעֲלֵה גֵרָה, (ויקרא יא, ה): אֶת הַשָּׁפָן כִּי לֹא מַפְרִיס פַּרְסָה הוּא אֵינוֹ אוֹמֵר, אֶלָּא כִּי מַעֲלֵה גֵרָה, וְכֵן הָאַרְנֶבֶת וְכֵן הַחֲזִיר.
“The Lord said to Moses: Speak to the priests, sons of Aaron, and say to them: None shall become impure from a corpse among his people” (Leviticus 21:1).
“Speak to the priests, sons of Aaron.” Rabbi Tanḥum ben Rabbi Ḥanilai began: “The sayings of the Lord are pure sayings” (Psalms 12:7). “The sayings of the Lord are pure sayings,” but the sayings of flesh and blood are not pure sayings. The way of the world is that when a flesh and blood king enters a province, all the residents of the province laud him, and their lauding is pleasant to him. He says to them: ‘Tomorrow, I will construct for you public buildings and bathhouses, tomorrow I will bring you an aqueduct.’ If he then went to sleep and did not arise, where is he and where are his sayings? But the Holy One blessed be He is not so. Rather, “the Lord God is truth” (Jeremiah 10:10). Why is He truth? Rabbi Avin said: Because “He is a living God and eternal King” (Jeremiah 10:10).
“Pure sayings” – Rabbi Yudan in the name of Rabbi Yoḥanan, Rabbi Berekhya in the name of Rabbi Elazar, and Rabbi Yaakov of Kefar Ḥanin, all said in the name of Rabbi Yehoshua ben Levi: We find that the Holy One blessed be He employed a circumlocution of eight letters and did not express a despicable matter from His mouth, as it is stated: “From the pure animal and from the animal that is not pure” (Genesis 7:8).1The verse could have been more succinct if it stated “and the impure [hateme’a] animal.” In Hebrew, eight additional letters are needed for the phrase “that is not pure [asher einena tehora].” In another place, He employed a circumlocution of two and three words in the Torah so as not to express a matter of impurity from His mouth. That is what is written: “And of the animals that are not pure” (Genesis 7:2). “The impure [hateme’a]” it does not say, but rather, “that are not pure [asher lo tehora hi].”2In this instance, the verse uses four words instead of one. Some emend the text of the midrash to read: “He employed a circumlocution of three words.” Alternatively, the meaning is that in the previously-cited verse (Genesis 7:8) there are two unnecessary words, and in this verse there are three.
Rabbi Yudan ben Menashe said: When He came to introduce to them the signs of the impure animal, as well, he began only with purity: “The camel, because it does not have split hooves” (Leviticus 11:4) is not written here,3It is not written first. In order for mammals to be considered kosher they must have split hooves and chew the cud. The verses (Leviticus 11:4–7) mention four exceptional animals that have one of the two aforementioned characteristics, but are non-kosher because they lack the other. For each of these animals, the verse mentions the sign that they do have before mentioning the one they are lacking. but rather, “because it brings up its cud” (Leviticus 11:4); “the hyrax, because it does not have split hooves” (Leviticus 11:5) is not written here, but rather, “because it brings up its cud” (Leviticus 11:5), and likewise with the hare, and likewise with the pig.
רַבִּי יוֹסֵי מִמִּלְחַיָא וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמְרוּ, מָצִינוּ תִּינוֹקוֹת בִּימֵי דָוִד עַד שֶׁלֹּא טָעֲמוּ טַעַם חֵטְא הָיוּ יוֹדְעִין לִדְרשׁ אֶת הַתּוֹרָה מ"ט פָּנִים טָמֵא וּמ"ט פָּנִים טָהוֹר, וַהֲוָה דָּוִד מַצְלֵי עֲלַיְהוּ, הֲדָא הוּא שֶׁדָּוִד אוֹמֵר (תהלים יב, ח): אַתָּה ה' תִּשְׁמְרֵם, אַתָּה ה' נְטַר אוֹרַיְתְהוֹן בְּלִבֵּהוֹן, [עפ"י (תהלים יב, ח)]: תִּנְצְרֵם מִן הַדּוֹר זוּ לְעוֹלָם, מִן הַדּוֹר הַהוּא שֶׁהוּא חַיָּב כְּלָיָה, אַחַר כָּל הַשֶּׁבַח הַזֶּה יוֹצְאִין לַמִּלְחָמָה וְנוֹפְלִין, אֶלָּא עַל יְדֵי שֶׁהָיוּ בָּהֶם דֵּילָטוֹרִין הָיוּ נוֹפְלִין, הוּא שֶׁדָּוִד אוֹמֵר (תהלים נז, ה): נַפְשִׁי בְּתוֹךְ לְבָאִם, לְבָאִם זֶה אַבְנֵר וַעֲמָשָׂא שֶׁהָיוּ לְבָאִים בַּתּוֹרָה. (תהלים נז, ה): אֶשְׁכְּבָה לֹהֲטִים, זֶה דּוֹאֵג וַאֲחִיתֹפֶל שֶׁהָיוּ לְהוּטִין אַחַר לָשׁוֹן הָרָע. (תהלים נז, ה): בְּנֵי אָדָם שִׁנֵּיהֶם חֲנִית וְחִצִּים, אֵלּוּ אַנְשֵׁי קְעִילָה דִּכְתִיב בָּהֶם (שמואל א כג, יא): הֲיַסְגִּרֻנִי בַעֲלֵי קְעִילָה בְיָדוֹ. (תהלים נז, ה): וּלְשׁוֹנָם חֶרֶב חַדָּה, אֵלּוּ הַזִּיפִים דִּכְתִיב בְּהוֹן (תהלים נד, ב): בְּבוֹא הַזִּיפִים וַיֹּאמְרוּ לְשָׁאוּל, בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד וְכִי מָה הַשְּׁכִינָה עוֹשָׂה בָּאָרֶץ (תהלים נז, ב): רוּמָה עַל הַשָּׁמַיִם אֱלֹהִים, סַלֵּק שְׁכִינָתְךָ מִבֵּינֵיהוֹן. אֲבָל דּוֹרוֹ שֶׁל אַחְאָב כֻּלָּן עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים הָיוּ, וְעַל יְדֵי שֶׁלֹּא הָיוּ בָּהֶן דֵּילָטוֹרִין הָיוּ יוֹצְאִין לַמִּלְחָמָה וְנוֹצְחִין, הוּא שֶׁעוֹבַדְיָה אָמַר לְאֵלִיָּהוּ (מלכים א יח, יג): הֲלֹא הֻגַּד לַאדֹנִי וגו' וָאֲכַלְכְּלֵם לֶחֶם וָמָיִם, אִם לֶחֶם לָמָּה מָיִם, אֶלָּא מְלַמֵּד שֶׁהָיוּ הַמַּיִם קָשִׁים לוֹ לְהָבִיא יוֹתֵר מִן הַלֶּחֶם, וְאֵלִיָּהוּ מַכְרִיז בְּהַר הַכַּרְמֶל וְאוֹמֵר (מלכים א יח, כב): אֲנִי נוֹתַרְתִּי נָבִיא לַה' לְבַדִּי, וְכָל עַמָּא יָדְעֵי וְלָא מְפַרְסְמֵי לְמַלְכָּא. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמְרוּ לוֹ לַנָּחָשׁ מִפְּנֵי מָה אַתָּה מָצוּי בֵּין הַגְּדֵרוֹת, אָמַר לָהֶם מִפְּנֵי שֶׁפָּרַצְתִּי גִּדְרוֹ שֶׁל עוֹלָם. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הַנָּחָשׁ פָּרַץ גִּדְרוֹ שֶׁל עוֹלָם תְּחִלָּה לְפִיכָךְ נַעֲשָׂה סְפֶּקָלָטוֹר לְכָל פּוֹרְצֵי גְדֵרוֹת. אָמְרוּ לוֹ לָמָּה אַתָּה נוֹשֵׁךְ, מָה אַתָּה מוֹעִיל, אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל, וְאַתְּ נוֹשֵׁךְ וּמֵמִית. אָמַר לָהֶם (קהלת י, יא): אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ, אֶפְשָׁר דַּאֲנָא עָבֵיד כְּלוּם אֶלָּא אִם מִתְאֲמַר לִי מִן עֲלִיּוּתָא. אָמְרוּ לוֹ לָמָּה אַתָּה נוֹשֵׁךְ בְּאֵבֶר אֶחָד וְאַרְסְךָ מְהַלֵּךְ בְּכָל הָאֵבָרִים, אָמַר לָהֶם וְלִי אַתֶּם אוֹמְרִים (קהלת י, יא): אֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן, דְּיָתֵיב בְּרוֹמִי וְקָטֵל בְּסוּרְיָא, בְּסוּרְיָא וְקָטֵל בְּרוֹמִי. וְלָמָּה קוֹרֵא שְׁלִישִׁי, שֶׁהוּא הוֹרֵג שְׁלשָׁה, הָאוֹמְרוֹ, הַמְּקַבְּלוֹ וְהַנֶּאֱמַר עָלָיו. עוֹבָדָא הֲוָה בִּגְבַר דַּהֲוַת לֵיהּ כַּלָּה בִּישָׁא וַהֲוַת צְמִידָה אֲמָרָה לִשָּׁן בִּישׁ, וַהֲוָה מְפַיֵּס יָתָהּ תְּרֵין זִמְנִין בְּיוֹמָא, חַד בְּרַמְשָׁא וְחַד בְּצַפְרָא, אֲמַר לָהּ אֲנָא בָּעֵי מִינָךְ דְּלָא תֵימְרִין לִשַּׁן בִּישׁ, מָה עֲבָדַת אֲזָלַת וַאֲמָרַת לְבַעֲלָהּ הָדֵין אֲבוּךְ בָּעֵי לְשַׁמָּשָׁא יָתִי, וְאִי לֵית אַתְּ מְהֵימַנְתְּ לִי עוּל אָתֵית לְרַמְשָׁא וְאַתְּ מַשְׁכַּח יָתֵיהּ יָתֵיב וּמְפַיֵּס לִי, אָזַל וּרְצַד עֲלוֹי וְחָמָא יָתֵיהּ קָאֵים גָּחִין וְסָיַח יָתָהּ. אֲמַר כְּבָר מִלָּא קוּשְׁטָן, מָה עֲבַד מְחָא לַאֲבוֹי וּקְטָלֵיהּ. אוֹבִילִין יָתֵיהּ לְדִינָא וְאִתְחַיַּיב קָטוֹלִין, וּלְהַהִיא אִנְתְּתָא דַּאֲמָרַת עַל אֲבוֹי לָשׁוֹן הָרָע וְאִיתְחַיְיבָא קָטוֹלִין, וְאִשְׁתַּכַּח לִשָּׁנָא קָטֵל תְּלָתֵיהוֹן. וּבִימֵי שָׁאוּל הָרַג אַרְבָּעָה, דּוֹאֵג שֶׁאָמַר, שָׁאוּל שֶׁקִּבְּלוֹ, אֲחִימֶלֶךְ שֶׁנֶּאֱמַר עָלָיו, אַבְנֵר לָמָּה נֶהֱרַג, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אַבְנֵר נֶהֱרַג עַל שֶׁעָשָׂה דָמָן שֶׁל נְעָרִים שְׂחוֹק, הֲדָא הוּא דִכְתִיב (שמואל ב ב, יד): וַיֹּאמֶר אַבְנֵר אֶל יוֹאָב יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר עַל שֶׁהִקְדִּים שְׁמוֹ לְשֵׁם דָּוִד, הֲדָא הוּא דִכְתִיב (שמואל ב ג, יב): וַיִּשְׁלַח אַבְנֵר מַלְאָכִים אֶל דָּוִד תַּחְתָּיו לֵאמֹר לְמִי אָרֶץ, וְהָכֵי כָּתַב לֵיהּ מֵאַבְנֵר לְדָוִד. וְרַבָּנָן אָמְרוּ עַל יְדֵי שֶׁהָיָה לוֹ לְשָׁאוּל לְהִתְפַּיֵּס בְּדָוִד וְלֹא הִנִּיחוֹ אַבְנֵר, שֶׁאָמַר לוֹ דָּוִד (שמואל א כד, יא): וְאָבִי רְאֵה גַּם רְאֵה, אֲמַר לֵיהּ מָה אַתְּ בָּעֵי, מִן גְּלַגּוֹי דִּידָךְ בְּסִירָה הוּעֲדָה, כַּד אָתוֹן לַמַּעֲגָל. אָמַר לוֹ (שמואל א כו, יד): הֲלוֹא תַעֲנֶה אַבְנֵר, בַּכָּנָף אָמַרְתָּ בְּסִירָה הוּעֲדָה, חֲנִית וְצַפַּחַת בְּסִירָה הוּעֲדוּ. וְיֵשׁ אוֹמְרִים עַל יְדֵי שֶׁהָיָה סִפֵּק בְּיָדוֹ לִמְחוֹת בְּשָׁאוּל עַל נוֹב וְלֹא מִחָה.
Rabbi Yosei of Milḥaya and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: We found that there were children in the days of David, who, before they had tasted the taste of sin, knew how to expound the Torah such that [they could find] forty-nine reasons [something should be considered] impure, and forty-nine reasons [it should be considered] pure. David would pray on their behalf. That is what David said: “You, Lord, preserve them” (Psalms 12:8); preserve their Torah in their hearts. “Keep them secure from this generation, forever” 4This is a paraphrase of the continuation of the verse, which says: “Keep us secure from this generation forever.” (Psalms 12:8); from that generation that was deserving of elimination. After all this praise, they would go out to war and fall. It is because they had informers in their midst that they would fall. That is what David says: “I [lie] among lions” (Psalms 57:5) – “lions,” is [referring to] Avner and Amasa, who were lions in Torah. “I lie with those aflame [lohatim]” (Psalms 57:5) – this is [referring to] Doeg and Aḥitofel, who were enthusiastic [lehutin] regarding slander. “Among men whose teeth are spears and arrows” (Psalms 57:5) – these are the people of Ke’ila, in whose regard it is written: “Will the masters of Ke’ila deliver me into his hand?” (I Samuel 23:11). “Whose tongues are a honed sword” (Psalms 57:5) – these are the Zifites, in whose regard it is written: “When the Zifites came and said to Saul: [David is hiding among us]” (Psalms 54:2). At that moment David said: ‘What is the Divine Presence doing on earth? “Rise above the heavens, God” (Psalms 57:6), remove Your Divine Presence from their midst.’
But the generation of Ahab, [although] they were all idolaters, because there were no informers among them, they would go out to war and emerge victorious. That is what Ovadya said to Elijah: “Was it not told to my lord what I did…[I concealed one hundred men of the prophets of the Lord]…and I provided them with bread and water?” (I Kings 18:13). If bread, why water?5It should have mentioned water first, as bread is harder to come by. Alternatively, if he was giving them bread, it could have been assumed he was also providing them with water (Etz Yosef). This teaches that water was more difficult to bring than bread.6Due to the prevailing severe drought, it was very difficult to procure water. Nonetheless, despite the fact that Ovadya provided water for so many prophets who were in hiding from the king and queen, no one alerted them as to Ovadya’s actions. Elijah proclaims on Mount Carmel and says: “I alone remain a prophet of the Lord” (I Kings 18:22), and the entire people knew, but they did not inform the king.
Rabbi Shmuel bar Naḥmani said: They said to the serpent: ‘Why are you situated among the fences?’ It said to them: ‘Because I breached the fence of the world.’7The serpent was the first creature to speak words of slander (see Genesis 3:1–5). Rabbi Shimon ben Yoḥai taught: The serpent was the first to breach the fence of the world; therefore, it became the executioner of all those who breach fences. They said to it: ‘Why do you bite, what benefit do you derive? A lion tramples and eats, a wolf mauls and eats, and you bite and kill.’ It said to them: ‘“Does the serpent bite with no spell?” (Ecclesiastes 10:11). Is it possible for me to do anything unless it is said to me from above?’ They said to it: ‘Why do you bite one limb but your venom disseminates to all the limbs?’ It said to them: ‘Do you say this to me: “There is no advantage to the master of the tongue”?’ (Ecclesiastes 10:11). One sits in Rome and kills in Syria, in Syria, and kills in Rome.8The slanderer can kill people even far away, and does so without personal benefit. This is similar to the manner in which a serpent kills. Why is it called third?9In popular usage, slander was referring to as “third.” It is because it kills three: The one who spoke it, the one who accepts it, and the one about whom it is spoken.
There was an incident involving a man who had an evil daughter-in-law who constantly spoke slander. He would plead with her twice a day, once in the evening and once in the morning. He would say to her: ‘I implore you not to speak slander.’ What did she do? She went and told her husband: ‘This father of yours sought to have relations with me. If you do not believe me, come this evening and you will hear him sitting and pleading with me.’ He went and lay in wait for him and saw him standing bowed and speaking to her. He said: ‘The matter has proven true.’ What did he do? He struck his father and killed him. They took him to trial and he was sentenced to death. That woman who spoke slander about his father was also sentenced to death. It was thus found that the tongue killed the three of them.
During the days of Saul, it killed four: Doeg, who spoke it; Saul, who accepted it; Aḥimelekh about whom it was spoken. Why was Avner killed? Rabbi Yehoshua ben Levi said: Avner was killed because he made a game of the blood of the lads. That is what is written: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Shimon ben Lakish said: Because he had his name precede the name of David. That is what is written: “Avner sent messengers to David from his place, saying: Whose is the land?” (II Samuel 3:12). This is what he wrote to him: From Avner to David.10He did not write: To David from Avner. The Rabbis say: Because Saul should have reconciled with David, but Avner did not let him, as David said to [Saul]: “My father, see, indeed, see [the corner of your robe in my hand, for when I cut off the corner of your robe, I did not kill you]” (I Samuel 24:12). [Avner] said to [David]: ‘What do you want with your boastfulness? It was severed on a thorn.’ When they came to the circle,11See I Samuel 26:5, where Saul was sleeping, surrounded by a circle of guards, including his general, Avner. David surreptitiously came and took Saul’s spear and the flask (I Samuel 26:12). Thus, David had the chance to kill Saul but chose not to. he said to him: ‘“Will you not answer, Avner?” (I Samuel 26:14). Regarding the corner, you said it was severed by a thorn, were the spear and the flask severed by a thorn?’ Some say: Because he had the ability to object to Saul regarding Nov, but he did not object.12Thus, Avner was the fourth person killed because of the slander regarding Nov.
אָמַר רַבִּי תַּנְחוּם בֶּן רַבִּי חֲנִילָאי שְׁתֵּי פָּרָשִׁיּוֹת הִכְתִּיב לָנוּ משֶׁה בַּתּוֹרָה וְהֵן טְהוֹרוֹת, וְעַל יְדֵי מִי נִתְּנוּ עַל יְדֵי שִׁבְטוֹ שֶׁל לֵוִי, שֶׁכָּתוּב בּוֹ (תהלים יב, ז): כֶּסֶף צָרוּף בַּעֲלִיל לָאָרֶץ, וּכְתִיב (מלאכי ג, ג): וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת בְּנֵי לֵוִי וְזִקַּק אֹתָם. וְאֵיזוֹ זוֹ פָּרָה אֲדֻמָּה וּפָרָשַׁת הַמֵּת.
Rabbi Tanḥum ben Rabbi Ḥanilai said: Moses gave us in writing two portions in the Torah and they are ritually pure.13They are about ritual purity. Through whom were they given? Through the tribe of Levi, in whose regard it is written: “Silver purified in the furnace of the earth” (Psalms 12:7), and it is written: “He will sit refining and purifying silver, and he will purify the sons of Levi, and purge them” (Malachi 3:3). Which are they? They are the red heifer and the portion of the corpse.14This is a reference to Leviticus 21:1–4, where priests are prohibited from becoming ritually impure from a corpse.
וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים, זֶה שֶׁאָמַר הַכָּתוּב (תהלים יט, ג): יוֹם לְיוֹם יַבִּיעַ אֹמֶר, תַּנְיָא בְּאֶחָד בִּתְקוּפַת נִיסָן וּבְאֶחָד בִּתְקוּפַת תִּשְׁרֵי הַיּוֹם וְהַלַּיְלָה שָׁוִין, מִכָּאן וָאֵילָךְ הַיּוֹם לֹוֶה מִן הַלַּיְלָה וְהַלַּיְלָה מִן הַיּוֹם וּפוֹרְעִין זֶה לָזֶה בְּפִיּוּסִין, הַכֹּל בְּלִי שְׁטַר וּבְלִי גְזַר דִּין, הֱוֵי: יוֹם לְיוֹם וגו', אֲבָל לְמַטָּה כַּמָּה שְׁטָרוֹת וְכַמָּה גְּזַר דִּין, (תהלים יט, ה): בְּכָל הָאָרֶץ יָצָא קַוָּם, רַב שָׁלוֹם בְּשֵׁם רַבִּי אַחָא בְּרֵיהּ דְּרַבִּי זֵירָא אָמַר מָשָׁל לְאֶחָד שֶׁנָּטַל הֶגְמוֹנְיָא מִן הַמֶּלֶךְ עַד שֶׁלֹּא הִגִּיעַ לַמָּתוֹרִין שֶׁלּוֹ הָיָה מְהַלֵּךְ כְּפָגָן, וְכֵיוָן שֶׁהִגִּיעַ לַמָּתוֹרִין שֶׁלּוֹ הָיָה מְהַלֵּךְ בַּקָּלָאמִין, כָּךְ עַד שֶׁלֹּא יָצְאוּ לָעוֹלָם (תהלים יט, ד): אֵין אֹמֶר וְאֵין דְּבָרִים, כֵּיוָן שֶׁיָּצְאוּ לָעוֹלָם כַּמָּה שְׁטָרוֹת כַּמָּה גִּזְרֵי דִּינִין בְּכָל הָאָרֶץ יָצָא קַוָּם.
“The Lord said to Moses: Speak to the priests, sons of Aaron.” That is what the verse said: “Day to day expresses utterance; [night to night renders understanding]” (Psalms 19:3). It is taught: On the day of the Nisan equinox and on the day of the Tishrei equinox the [length of the] day and the night are equal. From then on, the day borrows from the night and the night borrows from the day and they repay one another agreeably, all without a document and without a court ruling. That is, “day to day…” But below, how many documents and how many court rulings: “Their building encompasses the earth; [their words reach the end of the world]” (Psalms 19:5).15Many documents and court rulings are needed for people to agree to pay each other. Rav Shalom said in the name of Rabbi Aḥa son of Rabbi Zeira: This is analogous to one who took local hegemony from the king. Until he reached his boundaries, he would walk like a commoner. Once he reached his boundaries, he would walk with nobility. So too, until they emerge into the world, “there is no talk, nor are there words; [their voice is not heard]” (Psalms 19:4). Once they emerge into the world, how many documents, how many court rulings, “their building encompasses the earth; [their words reach the end of the world].”16Some suggest that the phrase “how many documents, how many court rulings” should be removed from the text, as the reference here is to the sun and moon (see Etz Yosef].
רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר מָשָׁל לְיִשְׂרָאֵל וְכֹהֵן שֶׁנִּכְפּוּ, נִמְסַר לָהֶן רוֹפֵא מֻמְחֶה וְהָיָה מְצַוֶּה אֶת יִשְׂרָאֵל וּמֵנִיחַ אֶת הַכֹּהֵן, אָמַר לוֹ הַכֹּהֵן מִפְנֵי מָה אַתָּה מְצַוֶּה אֶת יִשְׂרָאֵל וְאַתָּה מַנִּיחֵנִי. אָמַר לוֹ זֶה יִשְׂרָאֵל הוּא וְדַרְכּוֹ לְהַלֵּךְ בֵּין הַקְּבָרוֹת, אֲבָל אַתָּה כֹּהֵן וְאֵין דַּרְכְּךָ לְהַלֵּךְ בֵּין הַקְּבָרוֹת, לְפִיכָךְ אֲנִי מְצַוֶּה אֶת יִשְׂרָאֵל וּמַנִּיחֲךָ. כָּךְ הָעֶלְיוֹנִים שֶׁאֵין יֵצֶר הָרָע מָצוּי בָּהֶם אֲמִירָה אַחַת דַּיָּהּ לָהֶם, שֶׁנֶּאֱמַר (דניאל ד, יד): בִּגְזֵרַת עִירִין פִּתְגָּמָא וּמֵאמַר קַדִּישִׁין שְׁאֵלְתָא, אֲבָל הַתַּחְתּוֹנִים שֶׁיֵּשׁ בָּהֶם יֵצֶר הָרָע הַלְּוַאי לִשְׁתֵּי אֲמִירוֹת יַעַמְדוּ, הֲדָא הוּא דִכְתִיב: וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וגו'.
Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to an Israelite and a priest who were afflicted with epilepsy. They were given an expert doctor and he would give instructions to the Israelite and disregard the priest. The priest said to him: ‘Why do you give instructions to the Israelite and disregard me?’ He said to him: ‘This one is an Israelite, and he is accustomed to walk between the graves, but you are a priest and you are accustomed not to walk among the graves.17He is susceptible to an evil spirit that causes epilepsy, while you are not susceptible. That is why I give instructions to the Israelite and disregard you.’ So too, for the supernal beings, in whom the evil inclination is not found, one statement is sufficient: “The matter is by the decree of the messengers, and the verdict by the statement of the holy ones” (Daniel 4:14). However, the earthly beings, in whom there is an evil inclination, if only they will be able to stand firm after two sayings. That is what is written: “The Lord said to Moses: Speak to the priests, sons of Aaron, [and say to them…]”
דָּבָר אַחֵר, אֱמֹר אֶל הַכֹּהֲנִים, הֲדָא הוּא דִכְתִיב (תהלים יט, י): יִרְאַת ה' טְהוֹרָה עוֹמֶדֶת לָעַד, אָמַר רַבִּי לֵוִי מִיִּרְאָה שֶׁנִּתְיָרֵא אַהֲרֹן מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, זָכָה וְנִתְּנָה לוֹ הַפָּרָשָׁה הַזּוֹ שֶׁאֵינָהּ זָזָה מִמֶּנּוּ וְלֹא מִבָּנָיו וְלֹא מִבְּנֵי בָנָיו עַד סוֹף כָּל הַדּוֹרוֹת, וְאֵיזוֹ זוֹ פָּרָשַׁת הַמֵּת, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן.
Another matter, “speak to the priests” – that is what is written: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). Rabbi Levi said: Due to the fear that Aaron had before the Holy One blessed be He, he merited, and this portion, which will not move from him, not from his sons, not from the sons of his sons, until the end of all generations, was given to him. Which [portion] is that? The portion of the corpse, as it is stated: “The Lord said to Moses: Speak to the priests, sons of Aaron...”
מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (ויקרא כ, כז): וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בָהֶם אוֹב אוֹ יִדְעֹנִי, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין אָמַר בְּשֵׁם רַבִּי לֵוִי וְאִישׁ זֶה שָׁאוּל, וְאִשָּׁה זוֹ אֵשֶׁת בַּעֲלַת אוֹב, רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא מַה כְּתִיב (דברים כח, יג): וְהָיִיתָ רַק לְמַעְלָה, מוּטָב הָיָה לוֹ לִשְׁאֹל בָּאוּרִים וְתֻמִּים שֶׁל מַעְלָן וְלֹא בָּאוֹב וְיִדְעֹנִי שֶׁל מַטָּן, הוּא שֶׁאָמַר לַעֲבָדָיו (שמואל א כח, ז): בַּקְּשׁוּ לִי אֵשֶׁת בַּעֲלַת אוֹב וְאֵלְכָה אֵלֶיהָ וְאֶדְרְשָׁה בָּהּ, לְמָה שָׁאוּל דּוֹמֶה בְּאוֹתָהּ שָׁעָה, אָמַר רֵישׁ לָקִישׁ מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לִמְדִינָה וְגָזַר וְאָמַר כָּל הַתַּרְנְגוֹלִים שֶׁיֵּשׁ כָּאן יִשָּׁחֲטוּ בַּלַּיְלָה, בִּקֵּשׁ לָצֵאת אָמַר יֵשׁ כָּאן תַּרְנְגוֹל שֶׁיִּקְרָא, אָמְרוּ לוֹ לֹא אַתָּה הוּא שֶׁגָּזַרְתָּ וְאָמַרְתָּ כָּל תַּרְנְגוֹלִים שֶׁיֵּשׁ כָּאן יִשָּׁחֲטוּ. כָּךְ שָׁאוּל הֵסִיר אֶת הָאוֹבוֹת וְאֶת הַיִּדְעוֹנִים מִן הָאָרֶץ וְהוּא אוֹמֵר: בַּקְּשׁוּ לִי אֵשֶׁת בַּעֲלַת אוֹב, אַף עַל פִּי כֵן (שמואל א כח, ז): וַיֹּאמְרוּ עֲבָדָיו אֵלָיו הִנֵּה אֵשֶׁת בַּעֲלַת אוֹב, (שמואל א כח, ח): וַיִּתְחַפֵּשׂ שָׁאוּל, נַעֲשָׂה חָפְשִׁי לַמַּלְכוּת, (שמואל א כח, כח): וַיִּלְבַּשׁ בְּגָדִים אֲחֵרִים, מָאנִין פָּנִיקָא. (שמואל א כח, כח): וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ, זֶה אַבְנֵר וַעֲמָשָׂא, אָמַר רַבִּי אַיְבוּ לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹּא יְהֵא אָדָם יוֹצֵא לַדֶּרֶךְ בְּפָחוֹת מִשְּׁנַיִם, שֶׁאִם יֵצֵא סוֹפוֹ נַעֲשָׂה עֶבֶד לְעַבְדּוֹ, דְּאָמַר רַבִּי אַיְבוּ שְׁנֵי בְּנֵי אָדָם נָהֲגוּ בְּדֶרֶךְ אֶרֶץ, אַבְרָהָם וְשָׁאוּל, בְּאַבְרָהָם מַהוּ אוֹמֵר (בראשית כב. ג): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר וַיִּקַּח אֶת שְׁנֵי נְעָרָיו עִמּוֹ, וּמִי הָיוּ יִשְׁמָעֵאל וֶאֱלִיעֶזֶר, בְּשָׁאוּל מַהוּ אוֹמֵר: וַיֵּלֶךְ הוּא וּשְׁנֵי אֲנָשִׁים עִמּוֹ, וּמִי הָיוּ אַבְנֵר וַעֲמָשָׂא, (שמואל א כח, ח): וַיָּבֹאוּ אֶל הָאִשָּׁה לָיְלָה, וְכִי לַיְלָה הָיָה, אֶלָּא מְלַמֵּד שֶׁהָיָה הַשָּׁעָה אֲפֵלָה לָהֶם כְּלָיְלָה, (שמואל א כח, ח י): וַיֹּאמֶר קָסֳמִי נָא לִי בָּאוֹב, וַתֹּאמֶר הָאִשָּׁה אֵלָיו הִנֵּה אַתָּה יָדַעְתָּ וגו' וַיִּשָּׁבַע לָהּ שָׁאוּל בַּה', לְמָה שָׁאוּל דּוֹמֶה בְּאוֹתָהּ שָׁעָה, אָמַר רֵישׁ לָקִישׁ מָשָׁל לְאִשָּׁה שֶׁהָיְתָה אֵצֶל אוֹהֲבָהּ וְנִשְׁבַּעַת בְּחַיֵּי בַּעְלָהּ, כָּךְ שָׁאוּל שׁוֹאֵל בְּאוֹב וְיִדְעֹנִי וְאוֹמֵר: חַי ה' אִם יִקְרֵךְ עָוֹן בַּדָּבָר הַזֶּה. (שמואל א כח, יא): וַתֹּאמֶר הָאִשָּׁה אֶת מִי אַעֲלֶה לָךְ, מֵאוֹתָן שֶׁאָמְרוּ (שמות ה, ב): מִי ה', אוֹ מֵאוֹתָן שֶׁאָמְרוּ (שמות טו, יא): מִי כָמֹכָה, (שמואל א כח, יא): וַיֹּאמֶר אֶת שְׁמוּאֵל הַעֲלִי לִי, עֲבָדַת מַה דַּעֲבָדַת, אֲמָרַת מַה דַּאֲמָרַת וַאֲסִיקְתֵּיהּ, כֵּיוָן דַּחֲמִיתֵּיהּ אִזְדַּחֲלַת, שֶׁנֶּאֱמַר (שמואל א כח, יב): וַתֵּרֶא הָאִשָּׁה אֶת שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל, וְכִי מִנַּיִן הָיְתָה יוֹדַעַת שֶׁהוּא שָׁאוּל, אֶלָּא לֹא כְּשֵׁם שֶׁעוֹלֶה לְהֶדְיוֹט הוּא עוֹלֶה לְמֶלֶךְ, לְהֶדְיוֹט עוֹלֶה פָּנָיו לְמַטָּה וּלְמֶלֶךְ פָּנָיו לְמַעְלָה. (שמואל א כח, יג): וַיֹּאמֶר לָהּ [המלך] אַל תִּירְאִי, כֵּיוָן דְּשָׁמַע אֱלֹהִים דְּחַל. וְיֵשׁ אוֹמְרִים צַדִּיקִים עָלוּ עִמּוֹ בְּאוֹתָהּ שָׁעָה. (שמואל א כח, יד): וַיֹּאמֶר לָהּ מַה תָּאֳרוֹ, וְלָא הֲוָה מַכִּיר לֵיהּ, אֶלָּא שְׁלשָׁה דְּבָרִים נֶאֶמְרוּ בְּמִי שֶׁמַּעֲלֶה מֵת בִּזְכוּרוֹ, הַמַּעֲלֵהוּ רוֹאֶה וְאֵינוֹ שׁוֹמֵעַ קוֹלוֹ, מִי שֶׁצָּרִיךְ לוֹ שׁוֹמֵעַ קוֹלוֹ וְאֵינוֹ רוֹאֵהוּ, וּמִי שֶׁאֵינוֹ צָרִיךְ לוֹ לֹא שׁוֹמֵעַ וְלֹא רוֹאֶה. כָּךְ הָאִשָּׁה שֶׁהֶעֶלְתָה אֶת שְׁמוּאֵל רָאֲתָה אוֹתוֹ וְלֹא שָׁמְעָה קוֹלוֹ, שָׁאוּל שֶׁהָיָה צָרִיךְ לוֹ שָׁמַע קוֹלוֹ וְלֹא רָאָהוּ, אַבְנֵר וַעֲמָשָׂא שֶׁלֹּא הָיוּ צְרִיכִים לוֹ לֹא רוֹאִין אוֹתוֹ וְלֹא שׁוֹמְעִין אוֹתוֹ. (שמואל א כח, יד): וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל, עַל שׁוּם (שמואל א ב, יט): וּמְעִיל קָטֹן תַּעֲשֶׂה לּוֹ אִמּוֹ. (שמואל א כח, טו): וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל לָמָּה הִרְגַּזְתַּנִּי לְהַעֲלוֹת אֹתִי, רַבִּי הֲוָה פָּשֵׁיט קְרָיָה וְכַד הֲוָה מָטֵי לְהָדֵין פְּסוּקָא הֲוָה בָּכֵי (עמוס ד, יג): כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ מַגִּיד לְאָדָם מַה שֵּׂחוֹ, מַהוּ מַגִּיד לְאָדָם מַה שֵּׂחוֹ, רַב הוּנָא בְּשֵׁם רַבִּי יַעְבֵּץ אָמַר יוֹצֵר הָרִים וּבֹרֵא רוּחַ, רַב הוּנָא בְּשֵׁם רַבִּי יַעְבֵּץ אָמַר אוֹחֳרֵי, תֹּהוּ חשֶׁךְ וַאֲפֵלָה, אֲפִלּוּ דְּבָרִים שֶׁאֵין בָּהֶם מַמָּשׁ, אֲפִלּוּ שִׂיחָה קַלָּה שֶׁאָדָם מֵשִׂיחַ עִם אִשְׁתּוֹ הֵן נִכְתָּבִין עַל פִּנְקָסוֹ שֶׁל אָדָם וְקוֹרְאִין לְפָנָיו בִּשְׁעַת מִיתָתוֹ, וּמִי כוֹתְבָן (עמוס ד, יג): עֹשֵׂה שַׁחַר עֵיפָה, וְחַבְרֵיהּ (צפניה ב, ג): בַּקְּשׁוּ אֶת ה' כָּל עַנְוֵי הָאָרֶץ, וְחַבְרֵיהּ (עמוס ה, טו): שִׂנְאוּ רָע וְאֶהֱבוּ טוֹב, וְחַבְרֵיהּ (איכה ג, כט): יִתֵּן בֶּעָפָר פִּיהוּ, וְחַבְרֵיהּ (קהלת יב, יד): כִּי אֶת כָּל מַעֲשֶׂה הָאֱלֹהִים, וְחַבְרֵיהּ (שמואל א כח, טו): וַיֹּאמֶר שְׁמוּאֵל אֶל שָׁאוּל לָמָּה הִרְגַּזְתַּנִּי לְהַעֲלוֹת אֹתִי, אָמַר לוֹ לֹא הָיָה לְךָ לְהַרְגִּיז בּוֹרְאֲךָ אֶלָּא עֲשִׂיתַנִי עֲבוֹדַת כּוֹכָבִים, אֵין אַתָּה יוֹדֵעַ כְּשֵׁם שֶׁנִּפְרָעִין מִן הָעוֹבְדִין כָּךְ נִפְרָעִין מִן הַנֶּעֱבָדִין. וְיֵשׁ אוֹמְרִים שֶׁהָיָה שְׁמוּאֵל סָבוּר שֶׁהוּא יוֹם הַדִּין וְנִתְיָרֵא וְהֶעֱלָה לְמשֶׁה עִמּוֹ, שֶׁאֵין אֱלֹהִים אֶלָּא משֶׁה, שֶׁנֶּאֱמַר (שמות ז, א): רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה, וַהֲרֵי דְבָרִים קַל וָחֹמֶר מַה שְּׁמוּאֵל שֶׁכָּתוּב בּוֹ (שמואל א ג, כ): וַיֵּדַע כָּל יִשְׂרָאֵל מִדָּן וְעַד בְּאֵר שָׁבַע כִּי נֶאֱמָן שְׁמוּאֵל לְנָבִיא לַה', עַל יְדֵי שֶׁהָיָה סָבוּר שֶׁהוּא יוֹם הַדִּין נִתְיָרֵא, אָנוּ עַל אַחַת כַּמָּה וְכַמָּה. (שמואל א כח, טו): וַיֹּאמֶר שָׁאוּל צַר לִי מְאֹד וגו', וְלָמָּה לֹא אָמַר לוֹ בָּאוּרִים וְתֻמִּים, אָמַר רַבִּי יִצְחָק בֶּן רַבִּי חִיָּא (משלי יד, י): לֵב יוֹדֵעַ מָרַת נַפְשׁוֹ, שֶׁאִלּוּ אָמַר לוֹ בָּאוּרִים וְתֻמִּים הָיָה לוֹ לוֹמַר אַתָּה הוּא שֶׁגָּרַמְתָּ עַל עַצְמְךָ, לֹא אַתָּה הוּא שֶׁהִכִּיתָ נוֹב עִיר הַכֹּהֲנִים. (שמואל א כח, טו טז): וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה, וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי, אֲמַר לֵיהּ הֵידָא לִי גַּבֵּי שַׂנְאָךְ הִידָא לִי גַּבֵּי עָרֶךָ. (שמואל א כח, יז): וַיַּעַשׂ ה' לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וגו' וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד, אֲמַר לֵיהּ וְלֵית הָלֵין מִלַּיָּא קַדְמָיָתָא דַּהֲוֵית אֲמַר לִי, כַּד הֲוֵית גַּבִּי הֲוֵית אָמַר (שמואל א טו, כח): וּנְתָנָהּ לְרֵעֲךָ הַטּוֹב מִמֶּךָּ, וְכַדּוּן אַתְּ אָמַר לִי הֵידָא לִי גַּבֵּי שָׂנְאָךְ וְהֵידָא לִי גַּבֵּי עָרֶךָ. אֲמַר לֵיהּ כַּד הֲוֵינָא גַּבָּךְ הֲוֵינָא בְּעוֹלָם דְּשֶׁקֶר, וַהֲוֵית שְׁמִיעַ מִנִי מִלִּין שִׁקְרִין דַּהֲוֵינָא דָחֵיל מִנָּךְ דְּלָא תִקְטֵילוּנְנִי, וְכַדּוּן דַּאֲנָא בְּעוֹלָם דְּקוּשְׁטָא לֵית אַתְּ שְׁמִיעַ מִנִּי אֶלָּא מִלִּין דִּקְשׁוֹט, לֹא חִנָּם עָשָׂה לְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא זֶה אֶלָּא (שמואל א כח, יח יט): כַּאֲשֶׁר לֹא שָׁמַעְתָּ בְּקוֹל ה' אֱלֹהֶיךָ וְלֹא עָשִׂיתָ חֲרוֹן אַפּוֹ בַּעֲמָלֵק, וְיִתֵּן ה' גַּם אֶת יִשְׂרָאֵל עַמְּךָ בְּיַד פְּלִשְׁתִּים. אֲמַר לֵיהּ וְאִין מֵיעֲרַק, אֲמַר לֵיהּ אִין עֲרַקְתְּ אַתְּ מִשְׁתְּזֵיב, וְאִם אַתְּ מְקַבֵּל עָלֶיךָ מִדַּת הַדִּין (שמואל א כח, יט): מָחָר אַתָּה וּבָנֶיךָ עִמִּי, מַאי עִמִּי, אָמַר רַבִּי יוֹחָנָן עִמִּי בִּמְחִיצָתִי. כֵּיוָן שֶׁשָּׁמַע אֶת דִּבְרֵי שְׁמוּאֵל נִתְיָרֵא, שֶׁנֶּאֱמַר (שמואל א כח, כ): וַיְמַהֵר שָׁאוּל וַיִּפֹּל מְלֹא קוֹמָתוֹ אַרְצָה וַיִּרָא מְאֹד מִדִּבְרֵי שְׁמוּאֵל. אָמַר לוֹ אַבְנֵר וַעֲמָשָׂא מָה אָמַר לְךָ שְׁמוּאֵל, אָמַר לָהֶם אָמַר לִי לְמָחָר אַתְּ נָחֵית לִקְרָבָא וְנָצַח, וְלֹא עוֹד אֶלָּא בָּנֶיךָ מִתְמַנִּין רַבְרְבִין, נָטַל שְׁלשָׁה בָּנָיו וְיָצָא לַמִּלְחָמָה. אָמַר רֵישׁ לָקִישׁ, בְּאוֹתָהּ שָׁעָה קָרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לְמַלְאֲכֵי הַשָּׁרֵת וְאָמַר לָהֶם בֹּאוּ וּרְאוּ בְּרִיָּה שֶׁבָּרָאתִי בְּעוֹלָמִי, בְּנֹהַג שֶׁבָּעוֹלָם אָדָם הוֹלֵךְ לְבֵית הַמִּשְׁתֶּה אֵינוֹ מוֹלִיךְ בָּנָיו עִמּוֹ, מִפְּנֵי מַרְאִית הָעַיִן, וְזֶה יוֹצֵא לַמִּלְחָמָה וְיוֹדֵעַ שֶׁנֶּהֱרַג, וְנוֹטֵל בָּנָיו עִמּוֹ, וְשָׂמֵחַ עַל מִדַּת הַדִּין שֶׁפּוֹגַעַת בּוֹ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, מְלַמֵּד שֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה דּוֹר דּוֹר וְשׁוֹפְטָיו, דּוֹר דּוֹר וּמְלָכָיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, דּוֹר דּוֹר וּמַשְׁנָיו, דּוֹר דּוֹר וְשׁוֹטְרָיו, דּוֹר דּוֹר וּפַרְנָסָיו, דּוֹר דּוֹר וְחוֹמְסָיו, דּוֹר דּוֹר וְגַזְלָנָיו, דּוֹר דּוֹר וּנְבִיאָיו. וְהֶרְאָהוּ שָׁאוּל וּבָנָיו נוֹפְלִים בֶּחָרֶב. אָמַר לְפָנָיו מֶלֶךְ רִאשׁוֹן שֶׁיַּעֲמֹד עַל בָּנֶיךָ יִדָּקֵר בְּחֶרֶב, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְלִי אַתָּה אוֹמֵר אֱמֹר אֶל הַכֹּהֲנִים שֶׁהָרַג שֶׁהֵם מְקַטְרְגִים אוֹתוֹ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן. תָּנוּ רַבָּנָן עַל חֲמִשָּׁה חַטָּאִים נֶהֱרַג אוֹתוֹ צַדִּיק, שֶׁנֶּאֱמַר (דברי הימים א י, יג): וַיָּמָת שָׁאוּל בְּמַעֲלוֹ אֲשֶׁר מָעַל בַּה', וְעַל שֶׁהָרַג נוֹב עִיר הַכֹּהֲנִים, וְעַל שֶׁחָמַל עַל אֲגָג, וְעַל שֶׁלֹּא שָׁמַע לִשְׁמוּאֵל, שֶׁנֶּאֱמַר (שמואל א י, ח): שִׁבְעַת יָמִים תּוֹחֵל עַד בּוֹאִי אֵלֶיךָ, וְלֹא עָשָׂה כָּךְ, וְעַל שֶׁשָּׁאַל בְּאוֹב וְיִדְעֹנִי (דברי הימים א י, יד): וְלֹא דָּרַשׁ אֶת ה' וַיְמִיתֵהוּ, הֲדָא הוּא דִכְתִיב (איוב לד, יא): כִּי פֹעַל אָדָם יְשַׁלֶּם לוֹ וּכְאֹרַח אִישׁ יַמְצִאֶנּוּ, וּכְתִיב (ויקרא כ, כז): וְאִישׁ אוֹ אִשָּׁה כִּי יִהְיֶה בָהֶם אוֹב אוֹ יִדְעֹנִי מוֹת יוּמָתוּ.
What is written before this matter? “A man or a woman, if they are a conjurer or a necromancer, [they shall be put to death]” (Leviticus 20:27). Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “A man,” this is Saul. “Or a woman,” this is the woman who engaged in conjuring. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: What is written? “You will be only above [and you will not be below]” (Deuteronomy 28:13). It would have been preferable for him to consult the Urim and Tumim from above, and not the conjurer or necromancer below. That is what he said to his servants: “Seek for me a woman who is a conjurer, and I will go to her, and inquire through her” (I Samuel 28:7). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a king who entered a province and said: ‘All the roosters that are here shall be slaughtered tonight.’ When he sought to leave, he said: ‘Is there a rooster that will crow?’18That would be his sign that morning is arriving and he should get up and prepare to journey. They said to him: ‘Are you not the one who decreed and said: All the roosters that are here shall be slaughtered?’ So too, Saul removed all the conjurers and necromancers from the land, and he says: “Seek for me a woman who is a conjurer.” Nevertheless, “His servants said to him: “Behold, a woman who is a conjurer [is in Ein Dor]” (I Samuel 28:7).
“Saul disguised himself [vayitḥapess]” (I Samuel 28:8) – he became free [ḥofshi] of the kingship.19Due to this sin, his reign ended immediately thereafter (Etz Yosef). “He donned other garments” (I Samuel 28:8) – plain garments. “He went and two men were with him” (I Samuel 28:8), these were Avner and Amasa. Rabbi Aivu said: The Torah teaches you proper conduct; that a person should not set out on the way with fewer than two as, if he sets out [with one], ultimately he will become a servant of his servant.20If he has only one attendant and that attendant requires assistance, he will end up attending to his own servant. As Rabbi Aivu said: Two people practiced proper conduct, Abraham and Saul. Regarding Abraham, what does it say? “Abraham awoke early in the morning…and took two of his lads with him” (Genesis 22:3). Who were they? Ishmael and Eliezer. Regarding Saul, what does it say? “He went and two men were with him.” Who were they? Avner and Amasa.
“They came to the woman at night” (I Samuel 28:8). Was it night?21Necromancy was believed to be ineffective at night. Rather, it teaches that the hour was dark for them like night.22The light of God did not shine upon him. “He said: Please, divine for me as a conjurer…. The woman said to him: Behold, you know…Saul took an oath to her by the Lord” (I Samuel 28:8–10). To what was Saul comparable at that moment? Reish Lakish said: This is analogous to a woman who is with her paramour and takes an oath by the life of her husband. So too, Saul consults a conjurer and a necromancer and says: “As the Lord lives, surely you will incur no blame for this matter” (I Samuel 28:10).
‘“The woman said: Whom shall I raise for you?” (I Samuel 28:11). Is it from among those who said: “Who is the Lord?” (Exodus 5:2),23Pharaoh. or from those who said: “Who is like You?”’ (Exodus 15:11).24The children of Israel at the Red Sea. “He said: Raise Samuel for me” (I Samuel 28:11). She did what she did, she said what she said, and she raised him. When she saw him, she grew frightened, as it is stated: “The woman saw Samuel, and she cried out in a loud voice, [and the woman spoke to Saul, saying: Why have you deceived me, and you are Saul?]” (I Samuel 28:12). How did she know he was Saul? It is because the way that [a spirit] ascends to a commoner is not like the way it ascends to a king. To a commoner, it ascends face down and to a king it ascends face up. “[The king] said to her: Fear not, [for what did you see? The woman said to Saul: I saw a great man [elohim] ascending from the earth]” (I Samuel 28:13). When he heard the word elohim, he grew frightened. Some say, righteous men ascended with him at that moment.25This is based on the use of the plural verb ascending [olim] rather than the singular oleh. “He said to her: What is his appearance?” (I Samuel 28:14). Did he not recognize him? Rather, three matters were said regarding one who raises the dead with his male organ:26One of the methods of raising the dead involved using the male organ, for a male practitioner, or in the case of a female practitioner, using the female organ. The midrash states the principle regarding a male practitioner even though in this instance the practitioner was actually female. The one who raises him sees him, but does not hear his voice. The one who needs him, hears his voice but does not see him. One who does not need him, neither sees nor hears him. So, the woman who raised Samuel saw him, but did not hear his voice. Saul, who needed him, heard his voice but did not see him. Avner and Amasa, who did not need him, neither saw nor heard him. “She said: An old man is ascending, and he is clad in a robe” (I Samuel 28:14), in accordance with: “His mother made him a small robe” (I Samuel 2:19).
“Samuel said to Saul: Why have you irritated me to raise me?” (I Samuel 28:15). Rabbi [Yehuda HaNasi] would interpret verses, and when he would reach this verse he would weep: “For behold the former of mountains, and creator of wind, who tells man what his conversation is” (Amos 4:13). What is “who tells man what his conversation is”? Rav Huna said in the name of Rabbi Yabetz: “Former of mountains, and creator of wind.”27Because God is the “former of mountains and creator of wind,” which represent substance and spirit, He is able to tell man what his conversation is, as man’s conversation is formed through a combination of man’s substance, i.e., his physical body, and his spirit (Etz Yosef). Rav Huna in the name of Rabbi Yabetz said another: Emptiness, darkness, and blackness.28Some suggest that the text should read “He renders dawn darkness [eifa]” (Amos 4:13); emptiness, darkness, and blackness. According to this version, Rabbi Yabetz cites the continuation of the verse in Amos and explains that the unusual term eifa means emptiness, darkness, and blackness. The context remains the previous phrase in the verse; that God tells man what his conversation is. Even matters that have no substance, even insignificant conversation that a man converses with his wife, are written in a person’s ledger and are read to him at the time of his death. Who writes them? “He renders dawn darkness...[the Lord God of hosts is His name]” (Amos 4:13)
Its counterpart, “seek the Lord, all you humble of the earth, [who have performed his judgment; seek righteousness, seek humility: perhaps you will be hidden on the day of the Lord’s wrath]” (Zephaniah 2:3).29This verse is a counterpart of the previously cited verse because Rabbi Yehuda HaNasi would weep over this verse, which expresses the degree to which divine judgement holds man accountable for his actions. See Kohelet Rabba 12:14. Its counterpart: “Hate evil, and love good, [and display justice at the gate; perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph]” (Amos 5:15). Its counterpart: “for every action God [will bring to judgment, for every unknown, whether good or evil]” (Ecclesiastes 12:14). Its counterpart: “Samuel said to Saul: Why have you irritated me to raise me?” He said to him: ‘You had nothing else with which to irritate your Creator, such that you rendered me an idol? Do you not know that just as He exacts retribution against the worshippers, so He exacts retribution against the worshipped?’
Some say that Samuel believed that it was the Day of Judgment, and he was afraid, and he brought Moses up with him, as elohim is no one other than Moses, as it is stated: “See, I have placed you as a master [elohim] for Pharaoh” (Exodus 7:1). The matters can be inferred a fortiori: If Samuel, in whose regard it is written: “All Israel from Dan to Beersheba knew that Samuel was faithful as a prophet of the Lord” (I Samuel 3:20), was afraid because he believed that it was Judgment Day, we, all the more so.
“Saul said: I am in great distress, [as the Philistines are making war against me, and God has departed from me and no longer answers me, neither through the prophets nor in dreams” (I Samuel 28:15). Why did he not say to him through the Urim and Tumim?30Why did he not say that God did not answer him through the Urim and Tumim? Rabbi Yitzḥak ben Rabbi Ḥiyya said: “The heart knows the bitterness of his soul” (Proverbs 14:10). Had he mentioned the Urim and Tumim, he could have said to him: ‘It is you who caused it to yourself. Was it not you who smote Nov, the city of priests?’
“I called you to inform me what I should do…Samuel said: Why do you ask me, [as the Lord has departed from you and has become your adversary?” (I Samuel 28:15–16. He said to him: ‘He has gone to your enemy; He has gone to your adversary.’ “The Lord has done to him as He spoke through me: [The Lord has torn the kingdom from your hand] and given it to your counterpart, to David” (I Samuel 28:17). He said to him: ‘These are not like the words you said to me previously, when you were with me. You said: “And has given it to your counterpart, who is better than you” (I Samuel 15:28), and now you say to me: He has gone to your enemy; He has gone to your adversary.’31What you are telling me now is much worse than what you told me when you were alive. Then, you said the kingship would be taken from me and given to someone more worthy; now you are saying it will go to David, my enemy and adversary. He said to him: ‘When I was with you, I was in the world of falsehood, and you would hear from me false matters because I was afraid that you would kill me. Now I am in the world of truth and you are hearing from me only matters of truth. The Holy One blessed be He did not do this to you arbitrarily; rather, “as you did not heed the voice of the Lord, and you did not implement His enflamed wrath upon Amalek; [therefore, the Lord has done this matter to you this day]…the Israelite camp too, the Lord will deliver into the hand of the Philistines”’ (I Samuel 28:18–19). He said to him: ‘And if I flee?’ He said to him: ‘If you flee you will be spared, but if you accept the attribute of justice upon yourself, “tomorrow, you and your sons are with me” (I Samuel 28:19).’ What is “with me”? Within my partition.32Your sins will be atoned for and you will share a place with me in the afterlife.
When he heard the words of Samuel, he grew frightened, as it is stated: “Saul hastened and fell his full length to the ground, and he was very frightened by the words of Samuel” (I Samuel 28:20). Avner and Amasa said to him: ‘What did Samuel say to you?’ He said to them: ‘He said to me: Tomorrow you will descend into battle and emerge victorious. Moreover, your sons will be appointed prominent officials.’ He took his three sons and went out to war. Reish Lakish said: At that moment, the Holy One blessed be He summoned the ministering angels and said to them: ‘Come and see a creation that I created in My world. The way of the world is that a man goes to a house of feasting and does not take his sons with him due to the evil eye. This person is going out to war and knows that he will be killed, and he takes his sons with him and rejoices over the attribute of justice that will strike him.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi:33This is a continuation of Rabbi Yehoshua of Sikhnin’s statement above (at the beginning of this section) that the phrase “a man or a woman” in Leviticus 20:27 refers to Saul and the necromancer. This teaches that the Holy One blessed be He showed Moses each generation and its judges, each generation and its kings, each generation and its Sages, each generation and its leaders, each generation and its Mishna teachers, each generation and its officers, each generation and its administrators, each generation and its extortionists, each generation and its robbers, each generation and its prophets. He showed him Saul and his sons falling by the sword. [Moses] said before Him: ‘Will the first king who will be established over your people be stabbed with a sword?’ The Holy One blessed be He said to Moses: ‘Are you speaking to Me? Speak to the priests whom he killed, as they are condemning him,’ as it is stated: “The Lord said to Moses: “Speak to the priests, sons of Aaron.”
The Rabbis taught: That righteous one was killed for five sins, as it is stated: “Saul died for his trespass that he trespassed against the Lord” (I Chronicles 10:13); for killing [all the residents of] Nov, city of the priests; and for sparing Agag; and for not heeding Samuel, as it is stated: “Wait seven days until my arrival to you” (I Samuel 10:8), but he did not do so; and for consulting a conjurer and a necromancer; and “he did not seek counsel of the Lord,34Saul intended to seek counsel of God by means of the Urim and Tumim before going to battle against the Philistines, but due to the pressure of the moment refrained from doing so (see I Samuel 14:19). This is the fifth sin (Yefei To’ar). and He put him to death” (I Chronicles 10:14). That is what is written: “For He repays a person for his action, and according to the conduct of a man He will provide for him” (Job 34:11), and it is written: “A man or a woman if there shall be among them a conjurer or a necromancer, they shall be put to death” (Leviticus 20:27).
וַיֹּאמֶר ה' אֶל משֶׁה אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן וגו', כָּל מָקוֹם שֶׁהוּא אוֹמֵר וַיֹּאמֶר, וַיֹּאמֶר צָרִיךְ לִדָּרֵשׁ (אסתר ז, ה): וַיֹּאמֶר הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ וַיֹּאמֶר לְאֶסְתֵּר הַמַּלְכָּה, וַיֹּאמֶר, וַיֹּאמֶר, לָמָּה, אָמַר לָהּ, אִם הוּא זֶה מוּטָב וְאִם לָאו אִמְרִי שֶׁהוּא הוּא. רַבִּי אוֹמֵר עַד שֶׁהִכִּיר בָּהּ שֶׁהִיא יְהוּדִית הָיָה מֵסִיחַ עִמָּהּ עַל יְדֵי תֻּרְגְּמָן, וּמִשֶּׁהִכִּיר בָּהּ הִתְחִיל הוּא מְסַפֵּר עִמָּהּ. כַּיּוֹצֵא בּוֹ (מלכים א כ, כח): וַיִּגַּשׁ אִישׁ הָאֱלֹהִים וַיֹּאמֶר אֶל מֶלֶךְ יִשְׂרָאֵל וַיֹּאמֶר כֹּה אָמַר ה', וַיֹּאמֶר, וַיֹּאמֶר, כְּשֶׁיִּפֹּל בֶּן הֲדַד בְּיָדֶךָ לֹא תַחְמֹל עָלָיו, אֲמִירָה שְׁנִיָּה אָמַר לוֹ הֱוֵי יוֹדֵעַ כַּמָּה מְצוּדוֹת וַחֲרָמִים פָּרַשְׂתִּי לוֹ עַד שֶׁבָּא לְיָדְךָ וְעַכְשָׁיו אִם יִפָּקֵד (מלכים א כ, מב): וְהָיְתָה נַפְשְׁךָ תַּחַת נַפְשׁוֹ וְעַמְּךָ תַּחַת עַמּוֹ. כַּיּוֹצֵא בּוֹ (יחזקאל י, ב): וַיֹּאמֶר אֶל הָאִישׁ לְבֻשׁ הַבַּדִּים וַיֹּאמֶר, הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לַמַּלְאָךְ, וְהַמַּלְאָךְ לַכְּרוּב, אָמַר לוֹ גָּזַר עָלַי הַקָּדוֹשׁ בָּרוּךְ הוּא וַאֲנִי אֵין לִי רְשׁוּת לִכָּנֵס לִמְחִיצָתֶךָ, אֶלָּא עֲשֵׂה עִמִּי צְדָקָה וְתֵן לִי שְׁנֵי גֶחָלִים מִשֶּׁלְךָ שֶׁלֹּא אִכָּוֶה, מִיָּד (יחזקאל י, ז): וַיִּשָּׂא וַיִּתֵּן אֶל הָאִישׁ לְבֻשׁ הַבַּדִּים, רַבִּי פִּנְחָס אָמַר הִפְשִׁירָן וּנְתָנָן לוֹ. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שֵׁשׁ שָׁנִים הָיוּ אוֹתָן גֶּחָלִים עֲמוּמוֹת בְּיָדוֹ שֶׁל גַּבְרִיאֵל, סָבוּר שֶׁיִּשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה, כֵּיוָן שֶׁלֹּא עָשׂוּ בִּקֵּשׁ לְזָרְקָן וּלְקַעֲקֵעַ בֵּיצָתָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, גַּבְרִיאֵל, גַּבְרִיאֵל, יֵשׁ בָּהֶם בְּנֵי אָדָם שֶׁעוֹשִׂים צְדָקָה אֵלּוּ עִם אֵלּוּ, שֶׁנֶּאֱמַר (יחזקאל י, ח): וַיֵּרָא לַכְּרֻבִים תַּבְנִית יַד אָדָם, אָמַר רַבִּי אַבָּא בְּשֵׁם רַבִּי בֶּרֶכְיָה, מִי מַעֲמִיד הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים, הַצְּדָקָה שֶׁעוֹשִׂים בַּיָּד, הֲדָא הוּא דִכְתִיב (תהלים עא, יט): וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם וגו', וְאַף כָּאן אֱמֹר אֶל הַכֹּהֲנִים וְאָמַרְתָּ אֲלֵיהֶם, אֲמִירָה רִאשׁוֹנָה לְמֵת מִצְוָה יִטַּמָּא, וְהַשְּׁנִיָּה לַאֲחֵרִים לֹא יִטַּמָּא, לְפִיכָךְ נֶאֱמַר: אֱמֹר, וְאָמַרְתָּ.
“The Lord said to Moses: Speak to the priests, sons of Aaron [and say to them].” Wherever it says: “he said, he said,” it requires expounding.35Wherever the verse uses the term said (or speaking) twice for the same statement, such as “speak to the priests…and say to them,” it requires expounding. “King Aḥashverosh said and he said to Queen Esther: [Who is he…who is so presumptuous to do so?]” (Esther 7:5). Why “he said,” “he said” [twice]? He said to her: If it is he,36Haman. fine, but if it is not he, say that it is he. Rabbi [Yehuda HaNasi] says: Before he was aware that she was Jewish, he would speak to her through a translator. When he became aware of her identity, he began speaking to her [directly].
On a similar note, “The man of God approached and said to the king of Israel, and he said: So said the Lord” (I Kings 20:28). “Said,” “he said” – when ben Hadad falls into your hands, do not spare him. In the second saying, he said to him: You should know how many snares and nets I spread for him until he came to your hand. Now, if he will be missing, “your life will be for his life, and your people for his people” (I Kings 20:42).37God provided Ahab and the Israelites a military victory over ben Hadad and the Arameans. When ben Hadad pleaded for mercy, Ahab allowed him to go free and return to his land. The prophet informed him that as a result, he and his people would suffer.
On a similar note, “He said to the man clothed in linen, and he said: [Come to between the galgal beneath the cherub and fill your hands with smoldering coals from between the cherubs, and cast them upon the city]” (Ezekiel 10:2). The Holy One blessed be He spoke to the angel and the angel [then spoke] to the cherub. He said to him: ‘The Holy One blessed be He decreed upon me [to take the coals], but I do not have license to enter within your partition. Please perform an act of kindness for me and give me two of your coals, so I will not be burned.’ Immediately, “he carried it and placed it into the hands of the one clothed in linen” (Ezekiel 10:7). Rabbi Pinḥas said: He cooled them and gave them to him. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: For six years the coals were dimly smoldering in Gabriel’s hand, and he believed that Israel would repent. When they did not repent, he sought to cast them down and uproot their source. The Holy One blessed be He said to him: ‘Gabriel, Gabriel, there are among them people who perform charitable acts for one another,’ as it is stated: “On the cherubs the form of a man’s hand was seen” (Ezekiel 10:8).38The hand represents the Holy One blessed be He preventing Gabriel from casting the coals on them. Rabbi Abba said in the name of Rabbi Berekhya: What sustains the supernal and earthly worlds? It is the charitable acts [hatzedaka] that one performs with his hand. That is what is written: “For Your righteousness [vetzidkatekha], God, reaches the heavens…” (Psalms 71:19). Here, too, “speak to the priests, sons of Aaron, and say to them.” The first saying is that for a mitzva corpse he may become impure.39If a priest comes across a mitzva corpse, i.e., a corpse that has no one to attend to its burial, he must attend to it even though it means he will become ritually impure. The second is that for others, he may not become impure. That is why it is stated: “Speak…and say.”
מַה כְּתִיב אַחַר הָעִנְיָן (ויקרא כא, י): וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו, לָמָּה נִקְרָא שְׁמוֹ כֹּהֵן גָּדוֹל, שֶׁהוּא גָּדוֹל בַּחֲמִשָּׁה דְבָרִים: בְּחָכְמָה, בְּכֹחַ, בְּנוֹי, בְּעשֶׁר וּבְשָׁנִים. בְּנוֹי, שֶׁהוּא נָאֶה מֵאֶחָיו. בְּכֹחַ, שֶׁהוּא גִּבּוֹר. בּוֹא וּרְאֵה אַהֲרֹן כְּשֶׁהֵנִיף אֶת הַלְוִים עֶשְׂרִים וּשְׁנַיִם אֶלֶף, הֵנִיף בְּיוֹם אֶחָד, כֵּיצַד הָיָה מְנִיפָם, מוֹלִיךְ וּמֵבִיא, מַעֲלֶה וּמוֹרִיד, הֱוֵי שֶׁהָיָה גָּדוֹל בְּכֹחַ. בְּעשֶׁר, מִנַּיִן שֶׁאִם לֹא הָיָה עָשִׁיר אֶחָיו הַכֹּהֲנִים מְעַשְּׁרִין אוֹתוֹ. מַעֲשֶׂה בְּפִנְחָס הַסַּתָּת שֶׁמִּנּוּהוּ כֹּהֵן גָּדוֹל, וְיָצְאוּ אֶחָיו הַכֹּהֲנִים וְרָאוּהוּ חוֹצֵב בַּאֲבָנִים, וּמִלְּאוּ הַמַּחְצָב לְפָנָיו דִּינְרֵי זָהָב. וּמִנַּיִן שֶׁאֶחָיו מְגַדְּלִין אוֹתוֹ אִם אֵין לוֹ, שֶׁנֶּאֱמַר: וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו, וְלֹא כֹהֵן גָּדוֹל בִּלְבָד, אֶלָּא הַמֶּלֶךְ כַּיּוֹצֵא בּוֹ, וְכֵן אַתָּה מוֹצֵא בְּדָוִד הַמֶּלֶךְ כֵּיוָן שֶׁהָלַךְ לְהִלָּחֵם עִם גָּלְיַת אָמַר לוֹ שָׁאוּל (שמואל א יז, לג): לֹא תוּכַל לָלֶכֶת אֶל הַפְּלִשְׁתִּי הַזֶּה לְהִלָּחֵם עִמּוֹ כִּי נַעַר אַתָּה, אָמַר לוֹ דָּוִד (שמואל א יז, לד לו): רֹעֶה הָיָה עַבְדְּךָ לְאָבִי בַּצֹּאן וּבָא הָאֲרִי וְ [את] הַדּוֹב וְנָשָׂא שֶׂה מֵהָעֵדֶר, וְיָצָאתִי אַחֲרָיו וְהִכִּתִיו וְהִצַּלְתִּי מִפִּיו וַיָּקָם עָלַי וְהֶחֱזַקְתִּי בִּזְקָנוֹ וְהִכִּתִיו וַהֲמִיתִּיו, גַּם אֶת הָאֲרִי גַּם הַדֹּב הִכָּה עַבְדֶּךָ וְהָיָה הַפְּלִשְׁתִּי הֶעָרֵל הַזֶּה כְּאַחַד מֵהֶם, אָמַר לוֹ שָׁאוּל מִי אָמַר לְךָ שֶׁאַתָּה יָכוֹל לְהָרְגוֹ, מִיָּד הֱשִׁיבוֹ דָּוִד (שמואל א יז, לז): ה' אֲשֶׁר הִצִּלַנִּי מִיַד הָאֲרִי וּמִיַּד הַדֹּב הוּא יַצִּילֵנִי מִיַּד הַפְּלִשְׁתִּי הַזֶּה, מִיָּד (שמואל א יז, לח): וַיַּלְבֵּשׁ שָׁאוּל אֶת דָּוִד מַדָּיו, וּכְתִיב בְּשָׁאוּל (שמואל א ט, ב): מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכָּל הָעָם, כֵּיוָן שֶׁהִלְבִּישׁוֹ בְּגָדָיו וְרָאָה שֶׁעֲשׂוּיִן לוֹ, מִיָּד הִכְנִיס בּוֹ עַיִן הָרָע, כְּשֶׁרָאָה דָּוִד שֶׁהִלְבִּין פְּנֵי שָׁאוּל, אָמַר לוֹ (שמואל א יז, לט): לֹא אוּכַל לָלֶכֶת בָּאֵלֶּה כִּי לֹא נִסִּיתִי וַיְסִרֵם דָּוִד מֵעָלָיו, הָא לָמַדְתָּ שֶׁאֲפִלּוּ יְהֵא אָדָם קָצָר וְנִתְמַנָּה מֶלֶךְ נַעֲשָׂה אָרֹךְ, כָּל כָּךְ לָמָּה שֶׁבְּשָׁעָה שֶׁנִּמְשַׁח בְּשֶׁמֶן הַמִּשְׁחָה נַעֲשָׂה מְשֻׁבָּח מִכָּל אֶחָיו, אָמַר דָּוִד בְּשֶׁמֶן הַמִּשְׁחָה שֶׁנִּמְשַׁחְתִּי בּוֹ, אֲנִי שָׂמֵחַ, שֶׁנֶּאֱמַר (תהלים טז, ט): לָכֵן שָׂמַח לִבִּי וַיָּגֶל כְּבוֹדִי אַף בְּשָׂרִי יִשְׁכֹּן לָבֶטַח.
What is written after the matter? “The priest who is greater than his brethren” (Leviticus 21:10); why is he called the High Priest?40Or, literally, the Great Priest. It is because he is great regarding five matters: Wisdom, strength, beauty, wealth, and years. In beauty, that he is fairer than his brethren; in power, that he is physically strong. Come and see; when Aaron waved twenty-two thousand Levites, he waved them on one day.41See Numbers 8:5–22. How did he wave them? He would wave to and fro [to each side], and raise and lower them; that is, that he was great in strength.
In wealth, from where is it derived that if he was not wealthy, that his brethren, the priests, make him wealthy? There was an incident involving Pinḥas the stonemason, that they appointed him High Priest. His brethren, the priests, went out and saw him hewing stones. They filled the quarry before him with gold dinars. From where is it derived that his brethren elevate him if he does not have? As it is stated: “The priest who is greater than his brethren [me’eḥav].”42This can be interpreted to mean that he becomes great through his brethren [me’eḥav].
Not only the High Priest, but the king is similar. Likewise, you find regarding King David, when he went to battle with Goliath, Saul said to him: “You are not able to go against this Philistine to fight with him, for you are but a youth” (I Samuel 17:33). David said to him: “Your servant was a shepherd for his father among the sheep, and the lion or the bear would come and carry off a lamb from the flock. I would go out after it, smite it, and save it from its mouth. It rose against me, but I grabbed its beard, smote it, and killed it. Both the lion and the bear, your servant smote, and this uncircumcised Philistine will be like one of them” (I Samuel 17:34–36).
Saul said to him: ‘Who said to you that you are able to kill him?’ Immediately, David answered him: “The Lord who delivered me from the hand of the lion and from the hand of the bear, He will deliver me from the hand of this Philistine” (I Samuel 17:37). Immediately, “Saul dressed David in his garments” (I Samuel 17:38). It is written regarding Saul: “From his shoulders upward he was taller than any of the people” (I Samuel 9:2). When he dressed him in his garments and saw that they were appropriate for him, he immediately cast an evil eye on him. When David saw that Saul was humiliated, he said to him: “I will be unable to walk with these, as I am inexperienced. David removed them from upon him” (I Samuel 17:39). You learn that even if a person is short, and becomes king, he becomes taller. Why to that extent? It is because when one is anointed with the anointing oil, he becomes the most outstanding of all his brethren. David said: ‘I rejoice in the anointing oil with which I was anointed,’ as it is stated: “Therefore, my heart rejoices, my being exults; my flesh, too, rests securely” (Psalms 16:9).