“If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering” (Leviticus 4:3). If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering.” That is what the verse says: “When He quiets, who can condemn? [When He conceals His face, who can see Him?]” (Job 34:29). Rabbi Meir expounded: He quiets His world and He conceals His face from His world, like a judge who spreads a curtain from within and does not see what transpires without. So too, the generation of the Flood said: “Clouds obscure for Him [and He does not see]” (Job 22:14). [The Rabbis] said to him: ‘That is enough, Meir. Rather, “When He quiets, who can condemn?” – He had granted tranquility to the generation of the Flood; who, then, could come and condemn them? What tranquility did He grant them? “Their offspring are well placed [nakhon] before them, with them, and their descendants are before their eyes”’ (Job 21:8). Rabbi Levi and the Rabbis, Rabbi Levi said: The women [of the generation of the Flood] would conceive and give birth in three days. Here nakhon is stated, and there it is written: “Be prepared [nekhonim] in three days” (Exodus 19:15). Just as nakhon stated there is three days, so nakhon stated here is three days. The Rabbis say: A woman would conceive and give birth in one day. Here nakhon is stated and there it is written: “Be prepared [nakhon] for the morning” (Exodus 34:2). Just as nakhon stated there is one day, so too, nakhon stated here is one day. “And their descendants are before their eyes,” they would see their children and their grandchildren. “They send out avileihem like a flock” (Job 21:11) – [avileihem means] their children. Rabbi Levi said: In Arabia they call a child avila. “And their children dance” (Job 21:11), like those demons, just as it says: “And the demons will dance there” (Isaiah 13:21). How so? When one of them would give birth during the day, she would say to her son: ‘Go and bring me a flint and I will cut your umbilical cord.’ When she would give birth at night, she would say to her son: ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ There was an incident involving a certain woman who gave birth at night, and she said to her son, ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ He went to kindle the lamp and a demon, the prince of the spirits, accosted him. While they were contending with each other, the rooster crowed. He said to him:1The demon said to the boy. ‘Go and exult to your mother and say to her that had the rooster not crowed I would have killed you.’2The crowing of the rooster indicated dawn, when the power of demons is diminished. He said to him:3The boy said to the demon. ‘Go and exult to your mother’s mother and say to her that my mother did not cut my umbilical cord. Had my mother cut my umbilical cord, I would have killed you,’ to realize what is stated: “Their houses are peaceful without fear” (Job 21:9) – of the demons. “And the rod of God is not upon them” (Job 21:9) – [they are] free of suffering. When He concealed His face, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He brought the waters of the Flood upon them “and He obliterated all existence…” (Genesis 7:23). “To nation and man alike” (Job 34:29); “nation,” this is the generation of the Flood, “man,” this is Noah. “Alike,” He could produce His world from one person; “alike,” as He could produce His world from one nation.4God’s power is such that repopulating the world from one individual, Noah, was the same as repopulating it from an entire nation.
Another matter, "When He quiets, who can condemn?” – He granted tranquility to the people of Sodom; who, then, could come and condemn them? What tranquility did He grant them? “A land from which bread emerges…a source of sapphires…a path unknown by bird of prey” (Job 28:5–7). Rabbi Levi in the name of Rabbi Yoḥanan bar Sheona: The buzzard spots its food from a distance of eighteen mil. How much is it? A small portion.5Although its food is but a small portion, it still can spot it from a great distance. Rabbi Meir says: Two handbreadths, Rabbi Yehuda says: One handbreadth, Rabbi Yosei says: Two or three fingerbreadths. When [a buzzard] would stand on the trees in Sodom, it was unable to see the earth due to the lushness of its trees. “A source of sapphires” – when one of [the people of Sodom] would go to the gardener and he would give him vegetables for an isar,6A small coin. he would find gold in its dust, as it is written: “And its dust has gold” (Job 28:6). When they said: “What is the Almighty that we should worship Him?” (Job 21:15), “When He conceals His face, who can see Him?” (Job 34:29); He concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He rained brimstone and fire upon them: “The Lord rained upon Sodom [brimstone and fire]” (Genesis 19:24).
Another matter, “When He quiets, who can condemn?” – He granted tranquility to the Ten Tribes; who, then, could come and condemn them? What tranquility did He grant them? “Woe, the tranquil of Zion” (Amos 6:1), this is [referring to] the tribes of Judah and Benjamin. “And the secure of Mount Samaria” (Amos 6:1), these are the Ten Tribes. “They are called the foremost of the nations” (Amos 6:1), as they descend from two heads of nations, Shem and Ever. When the nations of the world live in peace, they eat, drink, get drunk, and engage in matters of frivolity. What do they say? ‘Who is as wise as Bilam? Who is as wealthy as Haman? Who is as mighty as Goliath?’ Then, the house of Israel will come to them and say to them: ‘Was Aḥitofel not wise? Was Koraḥ not wealthy? Was Samson not mighty?’ “Cross to Kalne and see” (Amos 6:2), this is Katisfon. “And go from there to greater Ḥamat” (Amos 6:2), this is Ḥamat of Antioch. “And descend to Gat of the Philistines” (Amos 6:2), these are the fortifications of Philistia. “Are they better than these kingdoms? Is their border wider than your border?” (Amos 6:2). “Those who deny the evil day” (Amos 6:3), the day of the exile. “And advance [vatagishun] the regime of villainy” (Amos 6:3), you presented [higashtem] yourselves to settle near villainy; this is Esau, just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10). “Who lie on beds of ivory” (Amos 6:4), on beds of elephant ivory, “and sprawl [usruḥim] on their couches (Amos 6:4), they contaminate their beds with sins. Alternatively, “sprawled on their couches,” these are the curtains stretched over each and every one of them, just as it says: “The overhang that remains” (Exodus 26:12). “Eating the fattened sheep from the flock” (Amos 6:4). When one of them would seek to eat a kid, he would drag the entire flock before him, choose the fattest one, stand over it, and slaughter it. When he would seek to eat a calf, he would drag all the cattle before him, choose the fattest one, stand over it, and slaughter it. That is what is written: “Eating the fattened sheep from the flock and the calves from inside the stall” (Amos 6:4). “Who strum on the lute [hanavel]” (Amos 6:5) – they would enunciate offensive [nivlut] matters with their mouths. What would they say: ‘Did David not recite song only with a lute?’ That is what is written: “They consider themselves like David” (Amos 6:5). “Who drink with bowls [mizrekei] of wine” (Amos 6:6); Rav, Rabbi Yoḥanan, and the Rabbis,Rav said: Congealed wine.7They were able to toss [lizrok] the wine goblets without concern about spillage. Rabbi Yoḥanan said: Small goblets.8They would throw the entire contents of the goblet down their throat in one motion. The Rabbis say: Goblets with pipes.9These were very large goblets that would have multiple pipes, similar to straws, attached to them. Multiple people could thereby drink from the goblet at the same time. Where was the wine that they would drink produced? Rabbi Abahu said in the name of Rabbi Ḥanina: From Patugta, as their wine would entice the body to engage in licentiousness.10When one would drink wine from Patguta, one would be more likely to engage in licentious activity. The Rabbis said in the name of Rabbi Ḥanina: From Palugta, as it was with that wine that the Ten Tribes were enticed [nitpatu] and exiled [galu]. “And anoint themselves with virgin oils” (Amos 6:6) – Rabbi Yehuda bar Yeḥezkel said: This is myrrh oil. Rabbi Yanai said: Oil of unripe olives that removes the hair and smooths the body. After all this bounty, “but they are not distressed over the destruction of Joseph” (Amos 6:6).“Therefore, they will now be exiled at the head of the exiles, and the revelry of the sprawled [mirzaḥ seruḥim] will be discontinued” (Amos 6:7). What is mirzaḥ seruḥim? Rabbi Aivu said: There were thirteen hot springs, one for each and every tribe, and one for all of them. When their iniquities caused [punishment],when they came to perform transgressions and evil deeds, they were all taken. Only this one remained, to inform you of the extent that sin causes [punishment], to realize what is stated: “Your iniquities have diverted these, [and your sins have withheld good from you]” (Jeremiah 5:25). “When He conceals His face, who can see Him?” (Job 34:29). When he concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He took Sennacherib up against them, as it is stated: “It was in the fourteenth year of King Hezekiah, [that Sennacherib, king of Assyria, went up against all the fortified cities of Judah and he seized them]” (Isaiah 36:1). What is “and he seized them”? Rabbi Abba bar Kahana said in the name of Rabbi Shmuel bar Naḥman: Three sentences were sealed on that day. The sentence of the Ten Tribes to fall at the hand of Sennacherib was sealed. The sentence of Sennacherib to fall at the hand of Hezekiah was sealed. And the sentence of Uzziah to be stricken with leprosy was sealed. “To nation and man alike” (Job 34:29) – “nation,” this is Sennacherib, in whose regard it is written: “For a nation has ascended against My land” (Joel 1:6). “Man,” this is Israel, in whose regard it is written: “You, My flock, flock of My pasture, you are man” (Ezekiel 34:31). “Alike,” this is King Uzziah, who was stricken with leprosy, as it is stated: “King Uzziah was a leper” (II Chronicles 26:21).11The word alike [yaḥad] is read to imply the unique [meyuḥad] individual of the nation, namely the king (Rabbi David Luria). The rulings of the Holy One blessed be He are not like the rulings of flesh and blood. A flesh and blood king shows favor to the public but does not show favor to an individual. However, here, the Holy One blessed be He said: “If the anointed priest shall sin…He shall present…an [unblemished young] bull” (Leviticus 4:3). “If the entire congregation of Israel will err unwittingly…they shall sacrifice a young bull” (Leviticus 4:13–14).
“A man’s giving expands him [and guides him among the great]” (Proverbs 18:16). There was an incident involving Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, who went to the environs of Antioch to engage in collecting charity for the Sages. There was a certain person there whose name was Abba Yudan, and he would generously provide support. One time, he had become impoverished, and when he saw our rabbis there he turned pale. He went to his wife. His wife said to him: ‘Why is your face sickly?’ He said to her: ‘My rabbis are here and I do not know what to do.’ His wife, who was more righteous than he, said to him: ‘All that remains for us is such and such field. Go and sell half of it and give it to them.’ He sold half of it and gave it to them. They prayed on his behalf and said: ‘May the Holy One blessed be He restore what you have lost.’ Sometime later, he went to plow his half field. As he was plowing, the earth opened before him and his cow fell there and its leg was broken. He descended to take it up, and the Holy One blessed be He illuminated his eyes and he found buried treasure there. He said: ‘My cow’s leg was broken for my benefit.’ When the rabbis returned there, they asked about him and said: ‘How is Abba Yudan doing?’ They said to him: ‘He is Abba Yudan with the slaves, Abba Yudan with the goats, Abba Yudan with the camels, Abba Yudan with the oxen. Who is able to see the face of Abba Yudan?’ When he heard [that they had come], he went out to greet them. They said to him: ‘How is Abba Yudan doing?’ He said: ‘Your prayer bore fruit and the fruit bore fruit.’ They said to him: ‘As you live, even though others gave more than you, we wrote you at the head [of the list].’ They took him and seated him in their midst, and they read this verse in his regard: “A man’s giving expands him.” Rabbi Shimon ben Lakish went to Basra. There was a certain person there whose name was Abba Yudan Ramai. Not that, Heaven forbid, he was a swindler [ramai], but rather because he would employ cunning [meramei] in mitzvot. When all the people would pledge donations, he would pledge corresponding to them all.12At first he would abstain from making any pledge, leading others to think he would not participate. Therefore they would pledge more money so that the charity collection would meet its goals. Only afterward would he pledge as much as everyone else put together. Alternatively, the people would know that he would match their donations and therefore they would pledge more, knowing that their donation would lead to even greater gain for the charity. Rabbi Shimon ben Lakish took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Ḥiyya bar Abba conducted a fundraising campaign to donate to the study hall in Tiberias. There was a certain person there, a resident of Silkha, who pledged one liter of gold. Rabbi Ḥiyya took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Abahu said: It is written: “Beware, lest you forsake the Levite” (Deuteronomy 12:19), and it is written thereafter: “When the Lord your God will expand your border” (Deuteronomy 12:20). What does one matter have to do with the other? It is that the Holy One blessed be He said: In accordance with your gifts, [God] will expand your [wealth]. Rabbi Aḥa in the name of Rabbi Hoshaya: If a servant brings a bull and his master brings a bull, the servant precedes his master, as it is taught there: If the bull of the anointed priest and the bull of the congregation are pending, the bull of the anointed priest precedes the bull of the congregation in all actions done to it.13Mishna Horayot 3:6.
Regarding the matter itself: “If the anointed priest [shall sin so that he brings guilt on the people]” – this is Shevna,14The midrash asserts that Shevna sinned and thereby brought guilt upon all the people. See also Sanhedrin 26a–b. in whose regard it is written: “Go, come to this official [hasokhen], [to Shevna, who is over the house]” (Isaiah 22:15). Rabbi Elazar said: ‘He was the High Priest.’ Rabbi Yehuda said: ‘He was the overseer [amarkal].’ In accordance with the opinion of Rabbi Elazar, who said he was the High Priest: “I will garb him in your tunic” (Isaiah 22:21).15This verse states that Elyakim was to receive Shevna’s tunic, and it is understood to refer to the tunic of the High Priest. In accordance with the opinion of Rabbi Elazar, who said he was the overseer: “I will deliver your authority into his hand” (Isaiah 22:21). Rabbi Ḥiyya taught: Why does he call him amarkal? Because he was the master of it all [mar lakol]. Rabbi Berekhya said: He was from that Sikhnin,16That is why he is called hasokhen. and he ascended [to Jerusalem] and was appointed treasurer in the Temple. That is why the prophet chastises him and says: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” (Isaiah 22:16). He said to him: ‘Exile son of exile, what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?’17Shevna attempted to subvert King Hezekiah. The prophet tells him: ‘You, who are not originally from Jerusalem, have not done anything to build this place. You cannot possibly supplant Hezekiah, whose ancestors built Jerusalem and the Temple.’ Rabbi Elazar said: A person must have a nail or a peg in a cemetery so he will have the privilege of being buried in that place.18The version of the text recorded in the Arukh is that a person must have a peg or a nail in the local synagogue, meaning he must have contributed to its construction or maintenance, in order to be privileged to be buried there (Rabbi David Luria). The Talmud (Sanhedrin 26a) records that Shevna planned to be buried among the kings of the House of David. “That you have dug a grave here for yourself,” he crafted it like a dovecote of sorts and placed his grave upon it. “Digger of his grave on high” (Isaiah 22:16), Rabbi Shmuel said in the name of Mar Ukvan: From On High it was decreed of him that he would not have burial in the Land of Israel. “Who carves in rock an abode for himself” (Isaiah 22:16), a sarcophagus. “Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), wandering [tiltul] after wandering. Rabbi Shmuel bar Naḥman said: Like a rooster19The term gever can be used to connote a rooster. that was exiled and goes from place to place. “And He will wrap you [veotekha ato]” (Isaiah 22:17), as he was afflicted with leprosy, just as it says [of the leper]: “He shall cover [yateh] his upper lip” (Leviticus 13:45). “He will wind you about Him like a headdress” (Isaiah 22:18), exile after exile. “Like a ball” (Isaiah 22:18), just as a ball is caught in the hands and does not reach the ground, so it is with him. “To an expansive land” (Isaiah 22:18), this is “Kasifya” (Ezra 8:17). “There you will die and there will be the chariots of your glory” (Isaiah 22:18). According to the opinion of Rabbi Elazar, who said that he was High Priest, [Shevna was punished] because he would derive benefit from the offerings. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would derive benefit from the consecrated objects. “The shame of your master’s house” (Isaiah 22:18) – according to the opinion of Rabbi Elazar, that he was a High Priest, [this is stated] because he treated the offerings with contempt. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would treat his two masters with contempt. Who were they? They were Isaiah and Hezekiah. Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: What did Shevna and Yoaḥ do? They took a writing sheet and wrote on it, stuck it onto an arrow, shot it through the window, and delivered it to Sennacherib. What did they write on it? ‘We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you.’ That is what David foresaw through the Divine Spirit when he said: “For, behold, the wicked bend the bow” (Psalms 11:2), this is Shevna and Yoaḥ. “They fixed their arrow on the string” (Psalms 11:2), on the bowstring. “To shoot, in darkness, at the upright of heart” (Psalms 11:2) – who were they? They were Isaiah and Hezekiah.
Another matter, “if the anointed priest shall sin” – the anointed priest atones and requires atonement. Rabbi Ḥiyya taught: Since the anointed priest atones and the congregation achieves atonement, it is preferable for the one who atones to precede the one achieving atonement, as it is taught: “And atone for himself and for his household” (Leviticus 16:6), “his household” is his wife.20The High Priest first atones for himself and his wife, then for the priests, and then he is able to atone for the rest of the congregation. Another matter, “if the anointed priest shall sin” – does an anointed priest sin? Rabbi Levi said: Pathetic is the province where the doctor has gout, the lookout has one eye, and the advocate prosecutes in capital cases. “So that he brings guilt on [le’ashmat] the people,” it is due to the fire [le’esh], the people die [met].21When the High Priest sins, his sin is like a fire that consumes the nation and causes death. This is analogous to a bear keeper who would eat the bear’s provisions. The king said: ‘Since he eats the bear’s provisions, let the bear eat him.’ So too, the Holy One blessed be He said: ‘Since he is deriving benefit from consecrations let him be consumed by fire.’ Rabbi Aivu said: There was an incident involving a certain ritual slaughterer in Tzippori who would feed Jews [meat from] unslaughtered animals and mauled animals. One time, on the day before Yom Kippur, he ate, drank, became intoxicated, ascended to the rooftop, fell, and died. The dogs began licking his blood. They came and asked Rabbi Ḥanina: ‘Is it permitted to move him from before them?’22It was Yom Kippur, so moving a corpse is prohibited due to muktze. He said to them: ‘It is written: “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). This is one who robbed the dogs and fed Jews unslaughtered animals and mauled animals. Leave them, they are eating from what is coming to them.’ "He shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lay his hand on the head of the bull and slaughter the bull before the Lord” (Leviticus 4:4). “He shall bring the bull to the entrance of the Tent of Meeting” (Leviticus 4:4). Rabbi Yitzḥak said: This is analogous to the friend of a king who honored him with a gift and fine praise. The king said: ‘Place it at the entrance to the palace. Anyone who exits or enters will see it.’ So too, “he shall bring the bull to the entrance of the Tent of Meeting.”
“The elders of the congregation shall lay their hands on the head of the bull before the Lord and one shall slaughter the bull before the Lord” (Leviticus 4:15). “The elders of the congregation shall lay their hands.” Rabbi Yitzḥak said: The nations of the world have no supporters, as it is stated: “The supporters of Egypt will fall” (Ezekiel 30:6). Israel has supporters [somekhin], as it is stated: “The elders of the congregation shall lay [vesamekhu] [their hands].”23The phrase is understood to mean the elders of the congregation shall serve as support for the congregation. The nations of the world are called “congregation,” as it is stated: “For the congregation of the hypocrite will be desolate” (Job 15:34). Israel is called congregation, as it is stated: “The elders of the congregation shall lay [their hands].” The nations of the world are called abirim, as it is stated: “The herd of cavalry horses [abirim] going among the calves of the people” (Psalms 68:31). Israel is called abirim, “Hear Me, hard-hearted ones [abirei lev]” (Isaiah 46:12). The nations of the world are called adirim, “it and the daughters of mighty [adirim] nations” (Ezekiel 32:18). Israel is called adirim, “and the majestic ones [ve’adirei], all my wishes are with them” (Psalms 16:3). The nations of the world are called wise, “I will eliminate the wise from Edom” (Obadiah 1:8). Israel is called wise, “The wise store knowledge” (Proverbs 10:14). The nations of the world are called blameless, “and the blameless, like those descending into the pit” (Proverbs 1:12). Israel is called blameless, “and the blameless will inherit goodness” (Proverbs 28:10). The nations of the world are called righteous, “Righteous men, they will judge them” (Ezekiel 23:45). Israel is called righteous, “Your people are all righteous” (Isaiah 60:21). The nations of the world are called men, “men who are evildoers” (Psalms 141:4). Israel is called men, “men, I call to you” (Proverbs 8:4). The nations of the world are called mighty, “why do you boast of evil, mighty one” (Psalms 52:3). Israel is called mighty, “mighty in strength, performers of His bidding” (Psalms 103:20).
Rabbi Shimon taught: Israel are great craftsman in that they know how to appease their Creator. Rabbi Yudan said: Like these Cutheans; these Cutheans are clever in encouraging acts of kindness. One of them will go to a woman and say to her: ‘Do you have an onion to give me?’ After she gives it to him, he says to her: ‘Is there an onion without bread?’ After she gives it to him, he says to her: ‘Is there eating without drinking?’ Due to this, he eats and drinks. Rav Aḥa said: There is a woman who is clever at borrowing and there is a woman who is not clever at borrowing. There is a woman who is clever at borrowing. She goes to her neighbor. Even if the gate is open, she knocks. She says to her: ‘Peace be with you my neighbor. How are you doing? How is your husband doing? How are your children doing?’ She says to her: ‘Fine.’ ‘May I come in?’ She responds to her: ‘Come in, what do you want?’ She said to her: ‘Do you have such and such utensil to give me?’ She said to her: ‘Yes.’ The not clever one goes to her neighbor. If the gate is closed, she opens it and says to her: ‘Do you have such and such utensil?’ She says to her: ‘No.’ Rabbi Ḥanina said: There is a sharecropper who is clever at borrowing and there is a sharecropper who is not clever at borrowing. The one who is clever at borrowing sees himself in need of funds to invest in his sharecropping, puts himself in a good mood, combs his hair, launders his garments, puts on a cheerful face, places a walking stick in hand and a ring on his finger, and goes to his landlord. He says to him: ‘Come in peace dear sharecropper, how are you doing?’ He says to him: ‘Well.’ ‘How is the land doing?’ ‘You should be privileged to be satisfied from its produce.’ ‘How are the bulls doing?’ ‘You should be privileged to be satisfied from their fat.’ ‘How are the goats doing?’ ‘You should be privileged to be satisfied from their kids.’ He says to him: ‘What do you want?’ He says to him: ‘Do you have ten dinars to give me?’ He says to him: ‘If you need twenty, you can have it.’ The one who is not clever at borrowing, his hair is filled with thorns, his garments are filthy, his face is downcast. He goes to his landlord, who asks him: ‘How is the land doing?’ He says to him: ‘If only it would produce what I have expended on it.’ ‘How are the bulls doing?’ He says to him: ‘They are exhausted.’ He says to him: ‘What do you want?’ ‘Do you have ten dinars to give me?’ He says to him: ‘Go and return to me what you have of mine.’ Rabbi Ḥoni said: David was from the good sharecroppers. Initially, he would sing with lauding and say: “The heavens relate the glory of God” (Psalms 19:2). The heavens said to him: ‘Do you, perhaps, need anything?’ “And the sky tells the work of His hands” (Psalms 19:2). It says to him: ‘Do you, perhaps, need anything?’ He continues to mention: “Day to day gives utterance…” (Psalms 19:3). The Holy One blessed be He asks him: ‘What do you want?’ He says to him: ‘“Who can discern errors [shegiot]” (Psalms 19:13), from the unwitting sins [shegagot] that I performed before You?’ He said to him: ‘You are excused for that, you are forgiven for that.’ He said to him: ‘“Acquit me of hidden faults” (Psalms 19:13), for my hidden transgressions that I performed before You.’ He said to him: ‘You are excused for that, you are forgiven for that.’ “Keep Your servant far from sinners [zedim]” (Psalms 19:14); these are the intentional transgressions [zedonot]. “Let them not have dominion over me” (Psalms 19:14); these are the severe transgressions. “Then I will be blameless and cleansed of great [rav] transgression” (Psalms 19:14). David said before the Holy One blessed be He, ‘Master of the universe, You are a great [rav] God, and I, my sins are numerous [ravrevin]. It is fitting for a great God to forgive numerous sins.’ That is what is written: “For the sake of Your name, Lord, and pardon my iniquity, for it is great [rav]” (Psalms 25:11).
אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא לְאַשְׁמַת הָעָם וְהִקְרִיב עַל חַטָּאתוֹ אֲשֶׁר חָטָא פַּר בֶּן בָּקָר תָּמִים לַה' לְחַטָּאת, זֶה שֶׁאָמַר הַכָּתוּב (איוב לד, כט): וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ וגו'. דָּרַשׁ רַבִּי מֵאִיר וְהוּא יַשְׁקִט מֵעוֹלָמוֹ, וְיַסְתֵּר פָּנִים מֵעוֹלָמוֹ, כַּדַּיָּן הַזֶּה שֶׁהוּא מוֹתֵחַ אֶת הַוִּילוֹן מִבִּפְנִים וְאֵינוֹ רוֹאֶה מַה נַּעֲשָׂה מִבַּחוּץ, כָּךְ אָמְרוּ דּוֹר הַמַּבּוּל (איוב כב, יד): עָבִים סֵתֶר לוֹ וגו'. אָמְרוּ לוֹ דַּיֶּךָ מֵאִיר אֶלָּא וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ, נָתַן שַׁלְוָה לְדוֹר הַמַּבּוּל, וּמִי בָּא וְחִיְּבָן, וּמַה שַּׁלְוָה נָתַן לָהֶם (איוב כא, ח): זַרְעָם נָכוֹן לִפְנֵיהֶם עִמָּם וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר לִשְׁלשָׁה יָמִים הָיְתָה אִשָּׁה מֵהֶן מִתְעַבֶּרֶת וְיוֹלֶדֶת, נֶאֱמַר כָּאן נָכוֹן, וְנֶאֱמַר לְהַלָּן (שמות יט, טו): הֱיוּ נְכֹנִים לִשְׁלשֶׁת יָמִים, מָה נָכוֹן הָאָמוּר לְהַלָּן שְׁלשָׁה יָמִים, אַף נָכוֹן הָאָמוּר כָּאן לִשְׁלשָׁה יָמִים. וְרַבָּנָן אָמְרֵי לְיוֹם אֶחָד הָיְתָה אִשָּׁה מִתְעַבֶּרֶת וְיוֹלֶדֶת, נֶאֱמַר כָּאן נָכוֹן, וְנֶאֱמַר לְהַלָּן נָכוֹן (שמות לד, ב): וֶהְיֵה נָכוֹן לַבֹּקֶר, מָה נָכוֹן הָאָמוּר לְהַלָּן יוֹם אֶחָד, אַף נָכוֹן הָאָמוּר כָּאן יוֹם אֶחָד. וְצֶאֱצָאֵיהֶם לְעֵינֵיהֶם, שֶׁהָיוּ רוֹאִים בְּנֵיהֶם וּבְנֵי בְנֵיהֶם. (איוב כא, יא): יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם, יָנוֹקֵיהוֹן. אָמַר רַבִּי לֵוִי בַּעֲרָבְיָא קוֹרִין לְיָנוֹקָא עֲוִילָא. (איוב): וְיַלְדֵיהֶם יְרַקֵּדוּן, כְּאִלֵּין שֵׁדַיָא, כְּמָה דְתֵימָא (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, הָא כֵיצַד, כֵּיוָן שֶׁהָיְתָה אַחַת מֵהֶן יוֹלֶדֶת בַּיּוֹם הָיְתָה אוֹמֶרֶת לִבְנָהּ לֵךְ וְהָבֵא לִי צוֹר וַאֲנִי חוֹתֶכֶת אֶת שׁוּרֶךָ, וּכְשֶׁהָיְתָה יוֹלֶדֶת בַּלַּיְלָה הָיְתָה אוֹמֶרֶת לִבְנָהּ לֵךְ וְהַדְלֵק לִי אֶת הַנֵּר וַאֲנִי חוֹתֶכֶת אֶת שׁוּרֶךָ. עוּבְדָא הֲוָה בְּחַד אִתְּתָא דִּילֵידַת בַּלַּיְלָה וְאָמְרָה לִבְרָהּ אֲזֵיל וְאַדְלֵיק לִי בּוֹצִינָא וַאֲנָא קָטַע שׁוּרָךְ, אֲזַל לְמַדְלַק בּוֹצִינָא וּפָגַע לֵיהּ שֵׁדָא שָׂרֵיהוֹן דְּרוּחֲתָא, עִם דְּמִתְעַסְּקִין דֵּין עִם דֵּין קָרָא תַּרְנְגוֹלָא, אֲמַר לֵיהּ אֲזֵיל גְּלוֹג לְאִמְּךָ וֶאֱמֹר לָהּ אִלּוּלֵי דְּקָרָא תַרְנְגוֹלָא הֲוֵינָא קָטֵיל בָּךְ. אֲמַר לֵיהּ אֲזֵיל גְּלוֹג לְאִמָּא דְּאִמָּךְ דְּלָא קְטַעַת אִמִּי שׁוּרִי, דְּאִי קְטַעַת אִמִּי שׁוּרִי הֲוֵינָא קָטֵיל לָךְ, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (איוב כא, ט): בָּתֵּיהֶם שָׁלוֹם מִפָּחַד, מִן הַמַּזִּיקִין. וְלֹא שֵׁבֶט אֱלוֹהַּ עֲלֵיהֶם, מִן הַיִּסּוּרִים. וּכְשֶׁהִסְתִּיר פָּנָיו מִי אָמַר לוֹ לֹא עָשִׂיתָ כַּשּׁוּרָה, וּבַמֶּה הִסְתִּיר פָּנָיו מֵהֶן, הֵבִיא עֲלֵיהֶן אֶת מֵי הַמַּבּוּל (בראשית ז, כג): וַיִּמַח אֶת כָּל הַיְקוּם וגו'. (איוב לד, כט): וְעַל גּוֹי וְעַל אָדָם יָחַד. גּוֹי זֶה דּוֹר הַמַּבּוּל, אָדָם זֶה נֹחַ. יָחַד, הָיָה לוֹ לְהַעֲמִיד אֶת עוֹלָמוֹ מֵאָדָם אֶחָד. יָחַד, הָיָה לוֹ לְהַעֲמִיד אֶת עוֹלָמוֹ מֵאֻמָּה אֶחָת.
“If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering” (Leviticus 4:3).
If the anointed priest shall sin so that he brings guilt on the people, he shall present for his sin that he sinned an unblemished young bull to the Lord, as a sin offering.” That is what the verse says: “When He quiets, who can condemn? [When He conceals His face, who can see Him?]” (Job 34:29). Rabbi Meir expounded: He quiets His world and He conceals His face from His world, like a judge who spreads a curtain from within and does not see what transpires without. So too, the generation of the Flood said: “Clouds obscure for Him [and He does not see]” (Job 22:14). [The Rabbis] said to him: ‘That is enough, Meir. Rather, “When He quiets, who can condemn?” – He had granted tranquility to the generation of the Flood; who, then, could come and condemn them? What tranquility did He grant them? “Their offspring are well placed [nakhon] before them, with them, and their descendants are before their eyes”’ (Job 21:8).
Rabbi Levi and the Rabbis, Rabbi Levi said: The women [of the generation of the Flood] would conceive and give birth in three days. Here nakhon is stated, and there it is written: “Be prepared [nekhonim] in three days” (Exodus 19:15). Just as nakhon stated there is three days, so nakhon stated here is three days. The Rabbis say: A woman would conceive and give birth in one day. Here nakhon is stated and there it is written: “Be prepared [nakhon] for the morning” (Exodus 34:2). Just as nakhon stated there is one day, so too, nakhon stated here is one day. “And their descendants are before their eyes,” they would see their children and their grandchildren.
“They send out avileihem like a flock” (Job 21:11) – [avileihem means] their children. Rabbi Levi said: In Arabia they call a child avila. “And their children dance” (Job 21:11), like those demons, just as it says: “And the demons will dance there” (Isaiah 13:21). How so? When one of them would give birth during the day, she would say to her son: ‘Go and bring me a flint and I will cut your umbilical cord.’ When she would give birth at night, she would say to her son: ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ There was an incident involving a certain woman who gave birth at night, and she said to her son, ‘Go and kindle a lamp for me and I will cut your umbilical cord.’ He went to kindle the lamp and a demon, the prince of the spirits, accosted him. While they were contending with each other, the rooster crowed. He said to him:1The demon said to the boy. ‘Go and exult to your mother and say to her that had the rooster not crowed I would have killed you.’2The crowing of the rooster indicated dawn, when the power of demons is diminished. He said to him:3The boy said to the demon. ‘Go and exult to your mother’s mother and say to her that my mother did not cut my umbilical cord. Had my mother cut my umbilical cord, I would have killed you,’ to realize what is stated: “Their houses are peaceful without fear” (Job 21:9) – of the demons. “And the rod of God is not upon them” (Job 21:9) – [they are] free of suffering.
When He concealed His face, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He brought the waters of the Flood upon them “and He obliterated all existence…” (Genesis 7:23). “To nation and man alike” (Job 34:29); “nation,” this is the generation of the Flood, “man,” this is Noah. “Alike,” He could produce His world from one person; “alike,” as He could produce His world from one nation.4God’s power is such that repopulating the world from one individual, Noah, was the same as repopulating it from an entire nation.
דָּבָר אַחֵר, וְהוּא יַשְׁקִט וּמִי יַרְשִׁעַ, נָתַן שַׁלְוָה לַסְדוֹמִיִּים מִי בָּא וְחִיְּבָן, וּמַה שַּׁלְוָה נָתַן לָהֶם (איוב כח, ה ז): אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם, מְקוֹם סַפִּיר וגו' נָתִיב לֹא יְדָעוֹ עָיִט, רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן בַּר שְׁאוֹנָה הָדֵין בַּר הַדְיָא הוּא צוֹפֶה מַאֲכָלוֹ מִשְׁמוֹנָה עָשָׂר מִיל, וְכַמָּה הוּא פְּרוּסָה, רַבִּי מֵאִיר אוֹמֵר שְׁנֵי טְפָחִים, רַבִּי יְהוּדָה אוֹמֵר טֶפַח, רַבִּי יוֹסֵי אוֹמֵר שְׁתַּיִם וְשָׁלשׁ אֶצְבָּעוֹת, כֵּיוָן דַּהֲוָה קָאי עַל אִילָנַיָא דִסְדוֹם לָא הֲוָה יָכֵיל לְמֶחֱמֵי עַל אַרְעָא מִן חֵילֵיהוֹן דְּאִילָנַיָא. מְקוֹם סַפִּיר, כְּשֶׁהָיָה אֶחָד מֵהֶן הוֹלֵךְ אֵצֶל הַגַּנָּן וְנוֹתֵן לוֹ יָרָק בְּאִסָּר, הָיָה מוֹצֵא בַּעֲפָרוֹ זָהָב, כְּדִכְתִיב (איוב כח, ז): וְעַפְרֹת זָהָב לוֹ, כֵּיוָן שֶׁאָמְרוּ (איוב כא, טו): מַה שַּׁדַּי כִּי נַעַבְדֶּנּוּ (איוב לד, כט): וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ, שֶׁהִסְתִּיר פָּנָיו מֵהֶם. מִי אָמַר לוֹ לֹא עָשִׂיתָ כַּשּׁוּרָה, וּבַמֶּה הִסְתִּיר פָּנָיו מֵהֶם, הִמְטִיר עֲלֵיהֶן גָּפְרִית וְאֵשׁ (בראשית יט, כט): וַה' הִמְטִיר עַל סְדֹם וגו'.
Another matter, "When He quiets, who can condemn?” – He granted tranquility to the people of Sodom; who, then, could come and condemn them? What tranquility did He grant them? “A land from which bread emerges…a source of sapphires…a path unknown by bird of prey” (Job 28:5–7). Rabbi Levi in the name of Rabbi Yoḥanan bar Sheona: The buzzard spots its food from a distance of eighteen mil. How much is it? A small portion.5Although its food is but a small portion, it still can spot it from a great distance. Rabbi Meir says: Two handbreadths, Rabbi Yehuda says: One handbreadth, Rabbi Yosei says: Two or three fingerbreadths. When [a buzzard] would stand on the trees in Sodom, it was unable to see the earth due to the lushness of its trees. “A source of sapphires” – when one of [the people of Sodom] would go to the gardener and he would give him vegetables for an isar,6A small coin. he would find gold in its dust, as it is written: “And its dust has gold” (Job 28:6).
When they said: “What is the Almighty that we should worship Him?” (Job 21:15), “When He conceals His face, who can see Him?” (Job 34:29); He concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He rained brimstone and fire upon them: “The Lord rained upon Sodom [brimstone and fire]” (Genesis 19:24).
דָּבָר אַחֵר, וְהוּא יַשְׁקִט, נָתַן שַׁלְוָה לַעֲשֶׂרֶת שְׁבָטִים, מִי בָּא וְחִיְּבָן. מַה שַּׁלְוָה נָתַן לָהֶם (עמוס ו, א): הוֹי הַשַּׁאֲנַנִּים בְּצִיּוֹן, זֶה שֵׁבֶט יְהוּדָה וּבִנְיָמִין, וְהַבֹּטְחִים בְּהַר שֹׁמְרוֹן, אֵלּוּ הָעֲשָׂרָה שְׁבָטִים. נְקֻבֵי רֵאשִׁית הַגּוֹיִם, שֶׁהֵן בָּאִין מִשְּׁנֵי רָאשֵׁי הַגּוֹיִם, מִשֵּׁם וּמֵעֵבֶר, אֻמּוֹת הָעוֹלָם בְּשָׁעָה שֶׁהֵן יוֹשְׁבִין בְּשָׁלוֹם אוֹכְלִין וְשׁוֹתִין וּמִשְׁתַּכְּרִין וּמִתְעַסְּקִין בְּדִבְרֵי תִּפְלוּת, מָה הֵן אוֹמְרִים, מִי חָכָם כְּבִלְעָם וּמִי עָשִׁיר כְּהָמָן וּמִי גִבּוֹר כְּגָלְיַת, וְאַחַר כָּךְ: יָבוֹאוּ לָהֶם בֵּית יִשְׂרָאֵל, וְאוֹמֵר לָהֶם, אֲחִיתֹפֶל לֹא הָיָה חָכָם, קֹרַח לֹא הָיָה עָשִׁיר, שִׁמְשׁוֹן לֹא הָיָה גִבּוֹר. (עמוס ו, ב): עִבְרוּ כַלְנֵה וּרְאוּ, זוֹ קַטִּיסְפוֹן. (עמוס ו, ב): וּלְכוּ מִשָּׁם חֲמַת רַבָּה, זוֹ חֲמָת שֶׁל אַנְטוֹכְיָא. (עמוס ו, ב): וּרְדוּ גַּת פְּלִשְׁתִּים, אִלֵּין תְּלוּלַיָא דְּפַלַסְטִינֵי. (עמוס ו, ב): הֲטוֹבִים מִן הַמַּמְלָכוֹת הָאֵלֶּה אִם רַב גְּבוּלָם מִגְּבֻלְכֶם. (עמוס ו, ג): הַמְנַדִּים לְיוֹם רָע, לְיוֹמָא שֶׁל גָּלוּת. (עמוס ו, ג): וַתַּגִּשׁוּן שֶׁבֶת חָמָס, הִגַּשְׁתֶּם עַצְמְכֶם לֵישֵׁב אֵצֶל הַחָמָס, זֶה עֵשָׂו, כְּמָה דְאַתְּ אָמַר (עובדיה א, י): מֵחֲמַס אָחִיךָ יַעֲקֹב. (עמוס ו, ד): הַשֹּׁכְבִים עַל מִטּוֹת שֵׁן, עַל עַרְסִין דְּפִילֵי. (עמוס ו, ד): וּסְרֻחִים עַל עַרְשׂוֹתָם, שֶׁהֵן מַסְרִיחִים מִטּוֹתֵיהֶם בַּעֲבֵרוֹת. דָּבָר אַחֵר, וּסְרֻחִים עַל עַרְשׂוֹתָם, אֵלּוּ קָטִיּוֹת מְשֻׁפָּעוֹת שֶׁהָיָה לְכָל אֶחָד וְאֶחָד, כְּמָה דְאַתְּ אָמַר (שמות כו, יב): וְסֶרַח הָעֹדֵף. (עמוס ו, ד): וְאֹכְלִים כָּרִים מִצֹּאן, כְּשֶׁהָיָה אֶחָד מֵהֶן מְבַקֵּשׁ לֶאֱכֹל גְּדִי הָיָה מוֹשֵׁךְ כָּל הָעֵדֶר לְפָנָיו וְהָיָה נוֹטֵל הַשָּׁמֵן שֶׁבָּהֶם וְעוֹמֵד עָלָיו וְשׁוֹחֲטוֹ, וּכְשֶׁהוּא מְבַקֵּשׁ לֶאֱכֹל עֵגֶל, הָיָה מוֹשֵׁךְ כָּל הַבְּקָרִים לְפָנָיו וְעוֹמֵד עָלָיו וְשׁוֹחֲטוֹ, הֲדָא הוּא דִכְתִיב: וְאֹכְלִים כָּרִים מִצֹּאן וַעֲגָלִים מִתּוֹךְ מַרְבֵּק, (עמוס ו, ה): הַפֹּרְטִים עַל פִּי הַנָּבֶל, שֶׁהָיוּ פּוֹרְטִים פִּיהֶם בְּדִבְרֵי נִבְלוּת, מָה הָיוּ אוֹמְרִים, כְּלוּם אָמַר דָּוִד שִׁירָה אֶלָּא בְּנֵבֶל, הֲדָא הוּא דִכְתִיב (עמוס ו, ה): כְּדָוִיד חָשְׁבוּ לָהֶם. (עמוס ו, ו): הַשֹּׁתִים בְּמִזְרְקֵי יַיִן, רַב וְרַבִּי יוֹחָנָן וְרַבָּנָן, רַב אָמַר קְלוּרְיָא, רַבִּי יוֹחָנָן אָמַר בְּכוֹסוֹת קְטַנִּים, וְרַבָּנָן אָמְרֵי כּוֹסוֹת שֶׁיֵּשׁ לָהֶן זַרְבּוּבִיּוֹת. וּמֵהֵיכָן הָיוּ שׁוֹתִין אֶת הַיַּיִן, רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי חֲנִינָא אָמַר מִפַּתּוּגְתָּא, שֶׁהָיָה יֵינָם מְפַתֶּה אֶת הַגּוּף לִזְנוּת, וְרַבָּנָן בְּשֵׁם רַבִּי חֲנִינָא אָמְרֵי מִפַּלּוּגְתָּא, שֶׁעַל יֵינָם נִתְפַּתּוּ וְגָלוּ עֲשֶׂרֶת הַשְּׁבָטִים. (עמוס ו, ו): וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ, רַבִּי יְהוּדָה בַּר יְחֶזְקֵאל אָמַר זֶה שֶׁמֶן אִסְטַקְטוֹן. רַבִּי יַנַּאי אָמַר זֶה שֶׁמֶן אַנְפִּיקִינוֹן, שֶׁהוּא מַשִּׁיר אֶת הַשֵּׂעָר וּמַצְהִיר אֶת הַגּוּף, וְאַחַר כָּל הַשֶּׁבַח הַזֶּה (עמוס ו, ו): וְלֹא נֶחְלוּ עַל שֵׁבֶר יוֹסֵף. (עמוס ו, ז): לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גֹּלִים וְסָר מִרְזַח סְרוּחִים, מַהוּ מִרְזַח סְרוּחִים אָמַר רַבִּי אַיְבוּ שְׁלשׁ עֶשְׂרֵה דִּימָסִיאוֹת הָיָה לְכָל שֵׁבֶט וְשֵׁבֶט וְאֶחָד לְכֻלָּם, וְכֵיוָן שֶׁגָּרְמוּ הָעֲוֹנוֹת וּבָאוּ לִידֵי עֲבֵרוֹת וּמַעֲשִׂים רָעִים נִטְלוּ כֻּלָּן וְלֹא נִשְׁתַּיֵּר לָהֶן אֶלָּא זוֹ בִּלְבָד, לְהוֹדִיעַ כַּמָּה חֵטְא גוֹרֵם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ירמיה ה, כה): עֲוֹנוֹתֵיכֶם הִטּוּ אֵלֶּה וגו' (איוב לד, כט): וְיַסְתֵּר פָּנִים וּמִי יְשׁוּרֶנּוּ, וּכְשֶׁהִסְתִּיר פָּנָיו מֵהֶן מִי אָמַר לוֹ לֹא עָשִׂיתָ כַּשּׁוּרָה. וּבַמֶּה הִסְתִּיר פָּנָיו מֵהֶן, הֶעֱלָה עֲלֵיהֶם אֶת סַנְחֵרִיב, שֶׁנֶּאֱמַר (ישעיה לו, א): וַיְהִי בְּאַרְבַּע עֶשְׂרֵה שָׁנָה לְמֶלֶךְ חִזְקִיָּהוּ וגו', מַהוּ וַיִּתְפְּשֵׂם, רַבִּי אַבָּא בַּר כַּהֲנָא בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר שְׁלשָׁה גִּזְרֵי דִינִין נֶחְתְּמוּ בְּאוֹתוֹ הַיּוֹם, נִתְחַתֵּם גְּזַר דִּין שֶׁל עֲשֶׂרֶת הַשְּׁבָטִים לִפֹּל בְּיַד סַנְחֵרִיב, וְנֶחְתַּם גְּזַר דִּינוֹ שֶׁל סַנְחֵרִיב לִפֹּל בְּיַד חִזְקִיָּה, וְנֶחְתַּם גְּזַר דִּינוֹ שֶׁל עֻזִּיָּה שֶׁיִּלְקֶה בְּצָרַעַת. (איוב לד, כט): וְעַל גּוֹי וְעַל אָדָם יָחַד, גּוֹי זֶה סַנְחֵרִיב, דִּכְתִיב בֵּיהּ (יואל א, ו): כִּי גּוֹי עָלָה עַל אַרְצִי. אָדָם, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב בְּהוֹן (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם. יָחַד, זֶה עֻזִּיָּה הַמֶּלֶךְ שֶׁלָּקָה בְּצָרַעַת, שֶׁנֶּאֱמַר (דברי הימים ב כו, כא): וַיְהִי עֻזִּיָּהוּ הַמֶּלֶךְ מְצֹרָע. וְלֹא כְדִינֵי בָּשָׂר וָדָם דִּינִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, מֶלֶךְ בָּשָׂר וָדָם לַצִּבּוּר נוֹשֵׂא פָנִים וְלַיָּחִיד אֵינוֹ נוֹשֵׂא פָנִים, בְּרַם הָכָא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ויקרא ד, ג ד): אִם הַכֹּהֵן הַמָּשִׁיחַ, וְהִקְרִיב פַּר. (ויקרא ד, יג יד): אִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ, וְהִקְרִיבוּ פַּר בֶּן בָּקָר.
Another matter, “When He quiets, who can condemn?” – He granted tranquility to the Ten Tribes; who, then, could come and condemn them? What tranquility did He grant them? “Woe, the tranquil of Zion” (Amos 6:1), this is [referring to] the tribes of Judah and Benjamin. “And the secure of Mount Samaria” (Amos 6:1), these are the Ten Tribes. “They are called the foremost of the nations” (Amos 6:1), as they descend from two heads of nations, Shem and Ever.
When the nations of the world live in peace, they eat, drink, get drunk, and engage in matters of frivolity. What do they say? ‘Who is as wise as Bilam? Who is as wealthy as Haman? Who is as mighty as Goliath?’ Then, the house of Israel will come to them and say to them: ‘Was Aḥitofel not wise? Was Koraḥ not wealthy? Was Samson not mighty?’ “Cross to Kalne and see” (Amos 6:2), this is Katisfon. “And go from there to greater Ḥamat” (Amos 6:2), this is Ḥamat of Antioch. “And descend to Gat of the Philistines” (Amos 6:2), these are the fortifications of Philistia. “Are they better than these kingdoms? Is their border wider than your border?” (Amos 6:2). “Those who deny the evil day” (Amos 6:3), the day of the exile. “And advance [vatagishun] the regime of villainy” (Amos 6:3), you presented [higashtem] yourselves to settle near villainy; this is Esau, just as it says: “For the villainy to your brother Jacob” (Obadiah 1:10).
“Who lie on beds of ivory” (Amos 6:4), on beds of elephant ivory, “and sprawl [usruḥim] on their couches (Amos 6:4), they contaminate their beds with sins. Alternatively, “sprawled on their couches,” these are the curtains stretched over each and every one of them, just as it says: “The overhang that remains” (Exodus 26:12).
“Eating the fattened sheep from the flock” (Amos 6:4). When one of them would seek to eat a kid, he would drag the entire flock before him, choose the fattest one, stand over it, and slaughter it. When he would seek to eat a calf, he would drag all the cattle before him, choose the fattest one, stand over it, and slaughter it. That is what is written: “Eating the fattened sheep from the flock and the calves from inside the stall” (Amos 6:4).
“Who strum on the lute [hanavel]” (Amos 6:5) – they would enunciate offensive [nivlut] matters with their mouths. What would they say: ‘Did David not recite song only with a lute?’ That is what is written: “They consider themselves like David” (Amos 6:5). “Who drink with bowls [mizrekei] of wine” (Amos 6:6); Rav, Rabbi Yoḥanan, and the Rabbis, Rav said: Congealed wine.7They were able to toss [lizrok] the wine goblets without concern about spillage. Rabbi Yoḥanan said: Small goblets.8They would throw the entire contents of the goblet down their throat in one motion. The Rabbis say: Goblets with pipes.9These were very large goblets that would have multiple pipes, similar to straws, attached to them. Multiple people could thereby drink from the goblet at the same time. Where was the wine that they would drink produced? Rabbi Abahu said in the name of Rabbi Ḥanina: From Patugta, as their wine would entice the body to engage in licentiousness.10When one would drink wine from Patguta, one would be more likely to engage in licentious activity. The Rabbis said in the name of Rabbi Ḥanina: From Palugta, as it was with that wine that the Ten Tribes were enticed [nitpatu] and exiled [galu]. “And anoint themselves with virgin oils” (Amos 6:6) – Rabbi Yehuda bar Yeḥezkel said: This is myrrh oil. Rabbi Yanai said: Oil of unripe olives that removes the hair and smooths the body.
After all this bounty, “but they are not distressed over the destruction of Joseph” (Amos 6:6). “Therefore, they will now be exiled at the head of the exiles, and the revelry of the sprawled [mirzaḥ seruḥim] will be discontinued” (Amos 6:7). What is mirzaḥ seruḥim? Rabbi Aivu said: There were thirteen hot springs, one for each and every tribe, and one for all of them. When their iniquities caused [punishment],when they came to perform transgressions and evil deeds, they were all taken. Only this one remained, to inform you of the extent that sin causes [punishment], to realize what is stated: “Your iniquities have diverted these, [and your sins have withheld good from you]” (Jeremiah 5:25).
“When He conceals His face, who can see Him?” (Job 34:29). When he concealed His face from them, who could tell Him that He did not act properly? In what sense did He conceal His face from them? He took Sennacherib up against them, as it is stated: “It was in the fourteenth year of King Hezekiah, [that Sennacherib, king of Assyria, went up against all the fortified cities of Judah and he seized them]” (Isaiah 36:1). What is “and he seized them”? Rabbi Abba bar Kahana said in the name of Rabbi Shmuel bar Naḥman: Three sentences were sealed on that day. The sentence of the Ten Tribes to fall at the hand of Sennacherib was sealed. The sentence of Sennacherib to fall at the hand of Hezekiah was sealed. And the sentence of Uzziah to be stricken with leprosy was sealed.
“To nation and man alike” (Job 34:29) – “nation,” this is Sennacherib, in whose regard it is written: “For a nation has ascended against My land” (Joel 1:6). “Man,” this is Israel, in whose regard it is written: “You, My flock, flock of My pasture, you are man” (Ezekiel 34:31). “Alike,” this is King Uzziah, who was stricken with leprosy, as it is stated: “King Uzziah was a leper” (II Chronicles 26:21).11The word alike [yaḥad] is read to imply the unique [meyuḥad] individual of the nation, namely the king (Rabbi David Luria).
The rulings of the Holy One blessed be He are not like the rulings of flesh and blood. A flesh and blood king shows favor to the public but does not show favor to an individual. However, here, the Holy One blessed be He said: “If the anointed priest shall sin…He shall present…an [unblemished young] bull” (Leviticus 4:3). “If the entire congregation of Israel will err unwittingly…they shall sacrifice a young bull” (Leviticus 4:13–14).
מַתָּן אָדָם יַרְחִיב לוֹ (משלי יח, טז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי עֲקִיבָא שֶׁהָלְכוּ לְחוֹלוֹת אַנְטוֹכְיָא לְעֵסֶק מִגְבַת צְדָקָה לַחֲכָמִים, וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן, וַהֲוָה יָהֵיב פַּרְנָסָה בְּעַיִן טוֹבָה, פַּעַם אַחַת יָרַד מִנְּכָסָיו וְרָאָה רַבּוֹתֵינוּ שָׁם וְנִתְכַּרְכְּמוּ פָנָיו, הָלַךְ לוֹ אֵצֶל אִשְׁתּוֹ, אָמְרָה לוֹ אִשְׁתּוֹ מִפְּנֵי מָה פָּנֶיךָ חוֹלָנִיּוֹת, אָמַר לָהּ רַבּוֹתַי כָּאן וְאֵינִי יוֹדֵעַ מַה לַּעֲשׂוֹת, אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ לֹא נִשְׁתַּיֵּר לָנוּ אֶלָּא שָׂדֶה פְּלוֹנִי בִּלְבָד, לֵךְ מְכֹר חֶצְיָהּ וּתְנָהּ לָהֶן, הָלַךְ וּמָכַר חֶצְיָה וּנְתָנָהּ לָהֶן, נִתְפַּלְּלוּ עָלָיו וְאָמְרוּ הַמָּקוֹם יְמַלֵּא חֶסְרוֹנְךָ. לְאַחַר יָמִים הָלַךְ לַחֲרשׁ בַּחֲצִי שָׂדֵהוּ, עִם כְּשֶׁהוּא חוֹרֵשׁ נִפְתְּחָה הָאָרֶץ לְפָנָיו וְנָפְלָה פָּרָתוֹ שָׁם וְנִשְׁבְּרָה רַגְלָהּ, יָרַד לְהַעֲלוֹתָהּ וְהֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינוֹ וּמָצָא שָׁם סִימָה, אָמַר לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. בַּחֲזִירַת רַבּוֹתֵינוּ לְשָׁם שָׁאֲלוּ עָלָיו וְאָמְרוּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לְהוֹן הוּא אַבָּא יוּדָן דְּעַבְדֵי, אַבָּא יוּדָן דְּעִזְּיָן, אַבָּא יוּדָן דִּגְמַלֵּי, אַבָּא יוּדָן דְּתוֹרֵי, מַן יָכוֹל לְמֶחֱמֵי סְבַר אַפּוֹיָא דְאַבָּא יוּדָן. כֵּיוָן שֶׁשָּׁמַע יָצָא לִקְרָאתָן, אָמְרוּ לֵיהּ מָה אַבָּא יוּדָן עָבֵיד, אֲמַר לָהֶן עָשְׂתָה תְּפִלַּתְכֶם פֵּרוֹת וּפֵרֵי פֵּרוֹת, אָמְרוּ לוֹ חַיֶּיךָ אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ לְךָ כָּתַבְנוּ בָּרֹאשׁ, נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָן וְקָרְאוּ עָלָיו זֶה הַפָּסוּק: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָזַל לְבָצְרָה וַהֲוָה תַּמָּן חַד בַּר נָשׁ וַהֲוָה שְׁמֵיהּ אַבָּא יוּדָן רַמַּאי, וְחַס וְשָׁלוֹם לָא הֲוָה רַמַּאי, אֶלָּא דַּהֲוָה מְרַמֵּי בְּמִצְוָתָא, כַּד הַוְיָן פָּסְקִין כָּל עַמָּה, הֲוָה פָּסֵיק כָּל קֳבֵל כֻּלְּהוֹן, נְטָלוֹ רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. רַבִּי חִיָּא בַּר אַבָּא עָבֵיד פְּסִיקָה לְמִתַּן בְּבֵי מִדְרְשָׁא דִטְבֶרְיָא, וַהֲוָה תַּמָּן חַד בַּר נָשׁ מִן בְּנוֹ דְסִילְכָא וּפָסַק חָדָא לִיטְרָא דִּדְהַב, נְטָלוֹ רַבִּי חִיָא בַּר אַבָּא וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה: מַתָּן אָדָם יַרְחִיב לוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (דברים יב, יט): הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי, וּכְתִיב בַּתְרֵיהּ (דברים יב, כ): כִּי יַרְחִיב ה' אֶת גְּבֻלְךָ, וְכִי מָה עִנְיָן זֶה לָזֶה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְפִי מַתְּנוֹתֶיךָ מַרְחִיבִין לְךָ. רַבִּי אַחָא בְּשֵׁם רַבִּי הוֹשַׁעְיָא עֶבֶד מֵבִיא פָּר וְרַבּוֹ מֵבִיא פָּר, הָעֶבֶד קֹדֶם לְרַבּוֹ, דִּתְנַן תַּמָּן (גמרא הוריות יב, ב): פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה לְכָל מַעֲשָׂיו.
“A man’s giving expands him [and guides him among the great]” (Proverbs 18:16). There was an incident involving Rabbi Eliezer, Rabbi Yehoshua, and Rabbi Akiva, who went to the environs of Antioch to engage in collecting charity for the Sages. There was a certain person there whose name was Abba Yudan, and he would generously provide support. One time, he had become impoverished, and when he saw our rabbis there he turned pale. He went to his wife. His wife said to him: ‘Why is your face sickly?’ He said to her: ‘My rabbis are here and I do not know what to do.’ His wife, who was more righteous than he, said to him: ‘All that remains for us is such and such field. Go and sell half of it and give it to them.’ He sold half of it and gave it to them. They prayed on his behalf and said: ‘May the Holy One blessed be He restore what you have lost.’ Sometime later, he went to plow his half field. As he was plowing, the earth opened before him and his cow fell there and its leg was broken. He descended to take it up, and the Holy One blessed be He illuminated his eyes and he found buried treasure there. He said: ‘My cow’s leg was broken for my benefit.’ When the rabbis returned there, they asked about him and said: ‘How is Abba Yudan doing?’ They said to him: ‘He is Abba Yudan with the slaves, Abba Yudan with the goats, Abba Yudan with the camels, Abba Yudan with the oxen. Who is able to see the face of Abba Yudan?’ When he heard [that they had come], he went out to greet them. They said to him: ‘How is Abba Yudan doing?’ He said: ‘Your prayer bore fruit and the fruit bore fruit.’ They said to him: ‘As you live, even though others gave more than you, we wrote you at the head [of the list].’ They took him and seated him in their midst, and they read this verse in his regard: “A man’s giving expands him.”
Rabbi Shimon ben Lakish went to Basra. There was a certain person there whose name was Abba Yudan Ramai. Not that, Heaven forbid, he was a swindler [ramai], but rather because he would employ cunning [meramei] in mitzvot. When all the people would pledge donations, he would pledge corresponding to them all.12At first he would abstain from making any pledge, leading others to think he would not participate. Therefore they would pledge more money so that the charity collection would meet its goals. Only afterward would he pledge as much as everyone else put together. Alternatively, the people would know that he would match their donations and therefore they would pledge more, knowing that their donation would lead to even greater gain for the charity. Rabbi Shimon ben Lakish took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.”
Rabbi Ḥiyya bar Abba conducted a fundraising campaign to donate to the study hall in Tiberias. There was a certain person there, a resident of Silkha, who pledged one liter of gold. Rabbi Ḥiyya took him and seated him next to him and read this verse in his regard: “A man’s giving expands him.” Rabbi Abahu said: It is written: “Beware, lest you forsake the Levite” (Deuteronomy 12:19), and it is written thereafter: “When the Lord your God will expand your border” (Deuteronomy 12:20). What does one matter have to do with the other? It is that the Holy One blessed be He said: In accordance with your gifts, [God] will expand your [wealth].
Rabbi Aḥa in the name of Rabbi Hoshaya: If a servant brings a bull and his master brings a bull, the servant precedes his master, as it is taught there: If the bull of the anointed priest and the bull of the congregation are pending, the bull of the anointed priest precedes the bull of the congregation in all actions done to it.13Mishna Horayot 3:6.
גּוּפָא אִם הַכֹּהֵן הַמָּשִׁיחַ וגו', זֶה שֶׁבְנָא, דִּכְתִיב בֵּיהּ (ישעיה כב, טו): לֶךְ בֹּא אֶל הַסֹּכֵן וגו', אָמַר רַבִּי אֶלְעָזָר כֹּהֵן גָּדוֹל הָיָה, רַבִּי יְהוּדָה אוֹמֵר אֲמַרְכָּל הָיָה. עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר כֹּהֵן גָּדוֹל הָיָה, (ישעיה כב, כא): וְהִלְבַּשְׁתִּיו כֻּתָּנְתֶּךָ. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי דַּהֲוָה אָמַר אֲמַרְכָּל הָיָה (ישעיה כב, כא): וּמֶמְשַׁלְתְּךָ אֶתֵּן בְּיָדוֹ. תָּנֵי רַבִּי חִיָּא לָמָּה הוּא קוֹרֵא אוֹתוֹ אֲמַרְכָּל, שֶׁהָיָה מַר לַכֹּל. אָמַר רַבִּי בֶּרֶכְיָה מִן הֲדָא סִכְנִין הֲוָה, וְעָלָה וְנִתְמַנָּה קוֹמִיס אִיסְפִּיסְרִיאָן בְּבֵית הַמִּקְדָּשׁ, הוּא שֶׁהַנָּבִיא מְקַנְתְּרוֹ וְאוֹמֵר (ישעיה כב, טז): מַה לְּךָ פֹה וּמִי לְךָ פֹה כִּי חָצַבְתָּ לְךָ פֹּה קָבֶר, אָמַר לוֹ גָּלוֹיֵי בַּר גָּלוֹיֵי אֵיזֶה כֹּתֶל בָּנִיתָ כָּאן, אֵיזֶה עַמּוּד הֶעֱמַדְתָּ כָּאן, אֲפִלּוּ אֵיזֶה מַסְמֵר קָבַעְתָּ כָּאן. מִכָּאן אָמַר רַבִּי אֶלְעָזָר צָרִיךְ אָדָם שֶׁיִּהְיֶה לוֹ מַסְמֵר אוֹ יָתֵד קָבוּעַ בְּבֵית הַקְּבָרוֹת, כְּדֵי שֶׁיִּזְכֶּה וְיִקָּבֵר בְּאוֹתוֹ מָקוֹם. כִּי חָצַבְתָּ לְךָ פֹּה קָבֶר, עֲשָׂאוֹ כְּמִין שׁוֹבָךְ וְנָתַן קִבְרוֹ עָלָיו. (ישעיה כב, טז): חֹצְבִי מָרוֹם קִבְרוֹ, רַבִּי שְׁמוּאֵל בְּשֵׁם מַר עוּקְבָן אָמַר, מִמָּרוֹם נֶחְצַב עָלָיו שֶׁלֹּא תִהְיֶה לוֹ קְבוּרָה בְּאֶרֶץ יִשְׂרָאֵל, (ישעיה כב, טז): חֹקְקִי בַּסֶּלַע מִשְׁכָּן לוֹ. (ישעיה כב, יז): הִנֵּה ה' מְטַלְטֶלְךָ טַלְטֵלָה גָּבֶר, טִלְטוּל אַחַר טִלְטוּל, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּהָדֵין תַּרְנְגוֹלָא דַּהֲוָה גָּלֵה וְאָזַל מִן אֲתַר לַאֲתַר, (ישעיה כב, יז): וְעֹטְךָ עָטֹה, שֶׁלָּקָה בְּצָרַעַת, כְּמָה דְתֵימָא (ויקרא יג, מה): וְעַל שָׂפָם יַעְטֶה. (ישעיה כב, יח): צָנוֹף יִצְנָפְךָ צְנֵפָה, גָּלוּת בָּתַר גָּלוּת. (ישעיה כב, יח): כַּדּוּר, מָה הַכַּדּוּר הַזֶּה שֶׁמִּתְלַקֵּט בַּיָּדַיִם וְאֵין מַגִּיעַ לָאָרֶץ כָּךְ הוּא, (ישעיה כב, יח): אֶל אֶרֶץ רַחֲבַת יָדָיִם, זוֹ (עזרא ח, יז): כָסִפְיָא. (ישעיה כב, יח): שָׁמָּה תָמוּת וְשָׁמָּה מַרְכְּבוֹת כְּבוֹדֶךָ, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דַּהֲוָה אָמַר כֹּהֵן גָּדוֹל הָיָה, שֶׁהָיָה נֶהֱנֶה מִן הַקָּרְבָּנוֹת. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי דְּהוּא אָמַר אֲמַרְכָּל הָיָה, שֶׁהָיָה נֶהֱנֶה מִן הַהֶקְדֵּשׁוֹת. (ישעיה כב, יח): קְלוֹן בֵּית אֲדֹנֶיךָ, עַל דַּעְתֵּיהּ דְּרַבִּי אֶלְעָזָר שֶׁהָיָה כֹּהֵן גָּדוֹל, שֶׁהָיָה מְבַזֶּה אֶת הַקָּרְבָּנוֹת, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה בְּרַבִּי שֶׁאָמַר אֲמַרְכָּל הָיָה, שֶׁהָיָה מְבַזֶּה אֶת שְׁנֵי אֲדוֹנָיו, וְאֵיזֶה זֶה יְשַׁעְיָהוּ וְחִזְקִיָּהוּ. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מֶה עָשׂוּ שֶׁבְנָא וְיוֹאָח, נָטְלוּ אִגֶּרֶת וּכְתָבוּהָ וּתְחָבוּהָ בְּחֵץ וְהוֹשִׁיטוּהָ בְּעַד הַחַלּוֹן וּנְתָנוּהָ לְסַנְחֵרִיב, מַה כָּתְבוּ בָהּ אָנוּ וְכָל בְּנֵי יִשְׂרָאֵל מְבַקְּשִׁים לְהַשְּׁלִים לָךְ, יְשַׁעְיָה וְחִזְקִיָּה אֵין מְבַקְּשִׁים לְהַשְּׁלִים לָךְ. וְהוּא שֶׁצָּפָה דָּוִד בְּרוּחַ הַקֹּדֶשׁ וְאָמַר (תהלים יא, ב): כִּי הִנֵּה הָרְשָׁעִים יִדְרְכוּן קֶשֶׁת, זֶה שֶׁבְנָא וְיוֹאָח, (תהלים יא, ב): כּוֹנְנוּ חִצָּם עַל יֶתֶר, עַל מָתְחֵי גִירָא. (תהלים יא, ב): לִירוֹת בְּמוֹ אֹפֶל לְיִשְׁרֵי לֵב, לִשְׁנֵי יִשְׁרֵי לֵב, וְאֵיזֶה זֶה יְשַׁעְיָה וְחִזְקִיָּה.
Regarding the matter itself: “If the anointed priest [shall sin so that he brings guilt on the people]” – this is Shevna,14The midrash asserts that Shevna sinned and thereby brought guilt upon all the people. See also Sanhedrin 26a–b. in whose regard it is written: “Go, come to this official [hasokhen], [to Shevna, who is over the house]” (Isaiah 22:15). Rabbi Elazar said: ‘He was the High Priest.’ Rabbi Yehuda said: ‘He was the overseer [amarkal].’ In accordance with the opinion of Rabbi Elazar, who said he was the High Priest: “I will garb him in your tunic” (Isaiah 22:21).15This verse states that Elyakim was to receive Shevna’s tunic, and it is understood to refer to the tunic of the High Priest. In accordance with the opinion of Rabbi Elazar, who said he was the overseer: “I will deliver your authority into his hand” (Isaiah 22:21). Rabbi Ḥiyya taught: Why does he call him amarkal? Because he was the master of it all [mar lakol].
Rabbi Berekhya said: He was from that Sikhnin,16That is why he is called hasokhen. and he ascended [to Jerusalem] and was appointed treasurer in the Temple. That is why the prophet chastises him and says: “What do you have here and whom do you have here, that you have dug a grave here for yourself?” (Isaiah 22:16). He said to him: ‘Exile son of exile, what wall have you constructed here, what pillar have you established here, even what nail have you affixed here?’17Shevna attempted to subvert King Hezekiah. The prophet tells him: ‘You, who are not originally from Jerusalem, have not done anything to build this place. You cannot possibly supplant Hezekiah, whose ancestors built Jerusalem and the Temple.’ Rabbi Elazar said: A person must have a nail or a peg in a cemetery so he will have the privilege of being buried in that place.18The version of the text recorded in the Arukh is that a person must have a peg or a nail in the local synagogue, meaning he must have contributed to its construction or maintenance, in order to be privileged to be buried there (Rabbi David Luria). The Talmud (Sanhedrin 26a) records that Shevna planned to be buried among the kings of the House of David.
“That you have dug a grave here for yourself,” he crafted it like a dovecote of sorts and placed his grave upon it. “Digger of his grave on high” (Isaiah 22:16), Rabbi Shmuel said in the name of Mar Ukvan: From On High it was decreed of him that he would not have burial in the Land of Israel. “Who carves in rock an abode for himself” (Isaiah 22:16), a sarcophagus.
“Behold, the Lord will shake you a great [gaver] shake” (Isaiah 22:17), wandering [tiltul] after wandering. Rabbi Shmuel bar Naḥman said: Like a rooster19The term gever can be used to connote a rooster. that was exiled and goes from place to place. “And He will wrap you [veotekha ato]” (Isaiah 22:17), as he was afflicted with leprosy, just as it says [of the leper]: “He shall cover [yateh] his upper lip” (Leviticus 13:45).
“He will wind you about Him like a headdress” (Isaiah 22:18), exile after exile. “Like a ball” (Isaiah 22:18), just as a ball is caught in the hands and does not reach the ground, so it is with him. “To an expansive land” (Isaiah 22:18), this is “Kasifya” (Ezra 8:17). “There you will die and there will be the chariots of your glory” (Isaiah 22:18). According to the opinion of Rabbi Elazar, who said that he was High Priest, [Shevna was punished] because he would derive benefit from the offerings. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would derive benefit from the consecrated objects. “The shame of your master’s house” (Isaiah 22:18) – according to the opinion of Rabbi Elazar, that he was a High Priest, [this is stated] because he treated the offerings with contempt. According to the opinion of Rabbi Yehuda the Great, that he was the overseer, it was because he would treat his two masters with contempt. Who were they? They were Isaiah and Hezekiah.
Rabbi Berekhya said in the name of Rabbi Abba bar Kahana: What did Shevna and Yoaḥ do? They took a writing sheet and wrote on it, stuck it onto an arrow, shot it through the window, and delivered it to Sennacherib. What did they write on it? ‘We and all the children of Israel seek to make peace with you; Isaiah and Hezekiah do not seek to make peace with you.’ That is what David foresaw through the Divine Spirit when he said: “For, behold, the wicked bend the bow” (Psalms 11:2), this is Shevna and Yoaḥ. “They fixed their arrow on the string” (Psalms 11:2), on the bowstring. “To shoot, in darkness, at the upright of heart” (Psalms 11:2) – who were they? They were Isaiah and Hezekiah.
דָּבָר אַחֵר, אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא, הַכֹּהֵן מָשִׁיחַ מְכַפֵּר וְצָרִיךְ כַּפָּרָה. תָּנֵי רַבִּי חִיָּא הוֹאִיל וּמָשִׁיחַ מְכַפֵּר וְצִבּוּר מִתְכַּפֵּר, מוּטָב שֶׁיַּקְדִּים מְכַפֵּר לְמִתְכַּפֵּר, דִּתְנַן (ויקרא טז, יא): וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ, בֵּיתוֹ זוֹ אִשְׁתּוֹ. דָּבָר אַחֵר, אִם הַכֹּהֵן הַמָּשִׁיחַ יֶחֱטָא, וְכֹהֵן הַמָּשִׁיחַ חוֹטֵא, אָמַר רַבִּי לֵוִי עֲלוּבָה הִיא מְדִינְתָּא דְאַסְיָא פּוֹדַגְרִיס, וּדְאִיקוּטָטָא בְּחָדָא עֵינָא, וְסָנֵיגוֹרְיָא מְקַטְרֵג בְּדִינֵי נְפָשׁוֹת. (ויקרא ד, ג): לְאַשְׁמַת הָעָם, לְאֵשׁ מֵת הָעָם, מָשָׁל לְשׁוֹשִׁיטָה שֶׁל דֹּב שֶׁהָיָה אוֹכֵל סְדוּרִים שֶׁל דֹּב, אָמַר הַמֶּלֶךְ הוֹאִיל וְהוּא אוֹכֵל סְדוּרִים שֶׁל דֹּב תֹּאכְלֶנּוּ הַדֹּב. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הוֹאִיל וְהוּא נֶהֱנֶה מִן הַהֶקְדֵּשׁוֹת תֹּאכְלֶנּוּ הָאֵשׁ. אָמַר רַבִּי אַיְבוּ מַעֲשֶׂה בְּטַבָּח אֶחָד בְּצִפּוֹרִי שֶׁהָיָה מַאֲכִיל אֶת יִשְׂרָאֵל נְבֵלוֹת וּטְרֵפוֹת, פַּעַם אַחַת עֶרֶב יוֹם הַכִּפּוּרִים אָכַל וְשָׁתָה וְנִשְׁתַּכֵּר וְעָלָה לְרֹאשׁ הַגַּג וְנָפַל וּמֵת, הִתְחִילוּ הַכְּלָבִים מְלַקְּקִין אֶת דָּמוֹ, אָתוֹן וְשָׁיְילוּן לְרַבִּי חֲנִינָא מַהוּ לְאַעֲבָרָא יָתֵיהּ מִן קֳדָמֵיהוֹן, אֲמַר לְהוֹן כְּתִיב (שמות כב, ל): וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִיכוּן אֹתוֹ, זֶה שֶׁהָיָה גּוֹזֵל אֶת הַכְּלָבִים וּמַאֲכִיל אֶת יִשְׂרָאֵל נְבֵלוֹת וּטְרֵפוֹת, אַרְפּוּן לְהוֹן מִדִּידְהוֹן אִינוּן אָכְלִין. (ויקרא ד, ד): וְהֵבִיא אֶת הַפָּר אֶל פֶּתַח אֹהֶל מוֹעֵד, אָמַר רַבִּי יִצְחָק מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁכִּבְדוֹ בְּדוֹרוֹן וּבְקִלּוּסִין נָאֶה, אָמַר הַמֶּלֶךְ הַנִּיחוּ אוֹתוֹ עַל פֶּתַח פָּלָטִין, כָּל שֶׁיֵּצֵא וְנִכְנַס יְהֵא רוֹאֶה אוֹתוֹ, כָּךְ וְהֵבִיא אֶת הַפָּר אֶל פֶּתַח אֹהֶל מוֹעֵד.
Another matter, “if the anointed priest shall sin” – the anointed priest atones and requires atonement. Rabbi Ḥiyya taught: Since the anointed priest atones and the congregation achieves atonement, it is preferable for the one who atones to precede the one achieving atonement, as it is taught: “And atone for himself and for his household” (Leviticus 16:6), “his household” is his wife.20The High Priest first atones for himself and his wife, then for the priests, and then he is able to atone for the rest of the congregation.
Another matter, “if the anointed priest shall sin” – does an anointed priest sin? Rabbi Levi said: Pathetic is the province where the doctor has gout, the lookout has one eye, and the advocate prosecutes in capital cases.
“So that he brings guilt on [le’ashmat] the people,” it is due to the fire [le’esh], the people die [met].21When the High Priest sins, his sin is like a fire that consumes the nation and causes death. This is analogous to a bear keeper who would eat the bear’s provisions. The king said: ‘Since he eats the bear’s provisions, let the bear eat him.’ So too, the Holy One blessed be He said: ‘Since he is deriving benefit from consecrations let him be consumed by fire.’ Rabbi Aivu said: There was an incident involving a certain ritual slaughterer in Tzippori who would feed Jews [meat from] unslaughtered animals and mauled animals. One time, on the day before Yom Kippur, he ate, drank, became intoxicated, ascended to the rooftop, fell, and died. The dogs began licking his blood. They came and asked Rabbi Ḥanina: ‘Is it permitted to move him from before them?’22It was Yom Kippur, so moving a corpse is prohibited due to muktze. He said to them: ‘It is written: “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). This is one who robbed the dogs and fed Jews unslaughtered animals and mauled animals. Leave them, they are eating from what is coming to them.’
"He shall bring the bull to the entrance of the Tent of Meeting before the Lord, and he shall lay his hand on the head of the bull and slaughter the bull before the Lord” (Leviticus 4:4).
“He shall bring the bull to the entrance of the Tent of Meeting” (Leviticus 4:4). Rabbi Yitzḥak said: This is analogous to the friend of a king who honored him with a gift and fine praise. The king said: ‘Place it at the entrance to the palace. Anyone who exits or enters will see it.’ So too, “he shall bring the bull to the entrance of the Tent of Meeting.”
וְסָמְכוּ זִקְנֵי הָעֵדָה אֶת יְדֵיהֶם (ויקרא ד, טו), אָמַר רַבִּי יִצְחָק אֻמּוֹת הָעוֹלָם אֵין לָהֶם סוֹמְכִין, שֶׁנֶּאֱמַר (יחזקאל ל, ו): וְנָפְלוּ סֹמְכֵי מִצְרַיִם. יִשְׂרָאֵל יֵשׁ לָהֶן סוֹמְכִין, שֶׁנֶּאֱמַר: וְסָמְכוּ זִקְנֵי הָעֵדָה. אֻמּוֹת הָעוֹלָם נִקְרְאוּ עֵדָה, שֶׁנֶּאֱמַר (איוב טו, לד): כִּי עֲדַת חָנֵף גַּלְמוּד. יִשְׂרָאֵל נִקְרְאוּ עֵדָה, שֶׁנֶּאֱמַר: וְסָמְכוּ זִקְנֵי הָעֵדָה. אֻמּוֹת הָעוֹלָם נִקְרְאוּ אַבִּירִים (תהלים סח, לא): עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים, וְיִשְׂרָאֵל נִקְרְאוּ אַבִּירִים (ישעיה מו, יב): שִׁמְעוּ אֵלַי אַבִּירֵי לֵב. אֻמּוֹת הָעוֹלָם נִקְרְאוּ אַדִּירִים (יחזקאל לב, יח): אוֹתָהּ וּבְנוֹת גּוֹיִם אַדִּירִים, וְיִשְׂרָאֵל נִקְרְאוּ אַדִּירִים (תהלים טז, ג): וְאַדִּירֵי כָּל חֶפְצִי בָם. אֻמּוֹת הָעוֹלָם נִקְרְאוּ חֲכָמִים (עובדיה א, ח): וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם. יִשְׂרָאֵל נִקְרְאוּ חֲכָמִים (משלי י, יד): חֲכָמִים יִצְפְּנוּ דָּעַת. אֻמּוֹת הָעוֹלָם נִקְרְאוּ תְּמִימִים (משלי א, יב): וּתְמִימִים כְּיוֹרְדֵי בוֹר. וְיִשְׂרָאֵל נִקְרְאוּ תְמִימִים (משלי כח, י): וּתְמִימִים יִנְחֲלוּ טוֹב. אֻמּוֹת הָעוֹלָם נִקְרְאוּ צַדִּיקִים (יחזקאל כג, מה): וַאֲנָשִׁים צַדִּיקִים הֵמָּה יִשְׁפְּטוּ אוֹתְהֶם. יִשְׂרָאֵל נִקְרְאוּ צַדִּיקִים (ישעיה ס, כא): וְעַמֵּךְ כֻּלָּם צַדִּיקִים. אֻמּוֹת הָעוֹלָם נִקְרְאוּ אִישִׁים (תהלים קמא, ד): אִישִׁים פֹּעֲלֵי אָוֶן. יִשְׂרָאֵל נִקְרְאוּ אִישִׁים (משלי ח, ד): אֲלֵיכֶם אִישִׁים אֶקְרָא. אֻמּוֹת הָעוֹלָם נִקְרְאוּ גִּבּוֹרִים (תהלים נב, ג): מַה תִּתְהַלֵּל בְּרָעָה הַגִּבּוֹר. וְיִשְׂרָאֵל נִקְרְאוּ גִּבּוֹרִים (תהלים קג, כ): גִּבֹּרֵי כֹחַ עֹשֵׂי דְבָרוֹ.
“The elders of the congregation shall lay their hands on the head of the bull before the Lord and one shall slaughter the bull before the Lord” (Leviticus 4:15).
“The elders of the congregation shall lay their hands.” Rabbi Yitzḥak said: The nations of the world have no supporters, as it is stated: “The supporters of Egypt will fall” (Ezekiel 30:6). Israel has supporters [somekhin], as it is stated: “The elders of the congregation shall lay [vesamekhu] [their hands].”23The phrase is understood to mean the elders of the congregation shall serve as support for the congregation. The nations of the world are called “congregation,” as it is stated: “For the congregation of the hypocrite will be desolate” (Job 15:34). Israel is called congregation, as it is stated: “The elders of the congregation shall lay [their hands].” The nations of the world are called abirim, as it is stated: “The herd of cavalry horses [abirim] going among the calves of the people” (Psalms 68:31). Israel is called abirim, “Hear Me, hard-hearted ones [abirei lev]” (Isaiah 46:12). The nations of the world are called adirim, “it and the daughters of mighty [adirim] nations” (Ezekiel 32:18). Israel is called adirim, “and the majestic ones [ve’adirei], all my wishes are with them” (Psalms 16:3). The nations of the world are called wise, “I will eliminate the wise from Edom” (Obadiah 1:8). Israel is called wise, “The wise store knowledge” (Proverbs 10:14). The nations of the world are called blameless, “and the blameless, like those descending into the pit” (Proverbs 1:12). Israel is called blameless, “and the blameless will inherit goodness” (Proverbs 28:10). The nations of the world are called righteous, “Righteous men, they will judge them” (Ezekiel 23:45). Israel is called righteous, “Your people are all righteous” (Isaiah 60:21). The nations of the world are called men, “men who are evildoers” (Psalms 141:4). Israel is called men, “men, I call to you” (Proverbs 8:4). The nations of the world are called mighty, “why do you boast of evil, mighty one” (Psalms 52:3). Israel is called mighty, “mighty in strength, performers of His bidding” (Psalms 103:20).
תָּנֵי רַבִּי שִׁמְעוֹן מַה נַּגָּרִין הֵם יִשְׂרָאֵל שֶׁהֵם יוֹדְעִין לְרַצּוֹת אֶת בּוֹרְאָם. אָמַר רַבִּי יוּדָן כְּאִילֵן כּוּתָאי, אִילֵין כּוּתָאי חַכִּימִין לִמְחַסְּדָה, חַד מִנְּהוֹן הֲוֵי אָזֵיל לְגַבֵּי אִתְּתָא אֲמַר לָהּ אִית לָךְ חַד בָּצָל תִּתְּנוּן לִי, מִן דְּיַהֲבָא לֵיהּ אֲמַר לָהּ אִית בָּצָל בְּלָא פִּיתָּא, מִן דְּיַהֲבָא לֵיהּ אֲמַר לָהּ אִית מֵיכַל בְּלָא מִשְׁתֵּי, מִתּוֹךְ כָּךְ אָכֵיל וְשָׁתֵי. אָמַר רַב אַחָא אִית אִתְּתָא דְּחַכִּימָא לְמִשְׁאַל וְאִית אִתְּתָא דְּלָא חַכִּימָא לְמִשְׁאַל, אִית אִתְּתָא דְּחַכִּימָא לְמִשְׁאַל, אַתְיָא לְגַבֵּי מְגֵירְתָא תַּרְעָא פְּתִיחָא, מַדְפְּקָא לֵיהּ, אֲמָרָה לָהּ שְׁלָמָא עֲלָךְ מְגֵרְתִי, מָה אַתְּ עֲבִידָא, מָה בַּעֲלֵיךְ עָבֵיד, וּמַה בְּנַיְיכֵי עֲבִידִין, אֲמָרָה לָהּ טַב, נֵעוֹל, מְתִיבָא לָהּ נֵעוֹל, מָה אַתְּ בַּעְיָא, אֲמָרָה לָהּ אִית לִיךְ מְקִימָה פְּלוֹנִית תִּתְּנוֹן לִי, אֲמָרָה לָהּ אִין. דְּלָא חַכִּימָא לְמִשְׁאַל אָזְלָא לְגַבֵּי מְגֵירְתָא תַּרְעָא מַשְׁקֵיף, פָּתְחָה לָהּ אֲמָרָה לָהּ אִית לָךְ מְקִימָה פְּלוֹנִית, אֲמָרָה לָהּ לָאו. אָמַר רַבִּי חֲנִינָא אִית אָרִיס דְּחַכִּים לְמִשְׁאַל וְאִית אָרִיס דְּלָא חַכִּים לְמִשְׁאַל, דְּחַכִּים לְמִשְׁאַל חָמֵי בְּגַרְמֵיהּ דְּשָׁקַע בַּאֲרִיסוּתֵיהּ, עֲבֵיד לֵיהּ טַב, סָרַק שַׂעֲרֵיהּ, מְחַוַּור מָנֵיהּ, אַפֵּיהּ טָבִין, יָהֵיב חוּטְרָא בִּידֵיהּ, וְעִזְקְתָא בְּאֶצְבְּעֵיהּ, וְאָזֵיל לְגַבֵּי מָרֵי עֲבִידְתָּא וְהוּא אֲמַר לֵיהּ אָתֵי בְּשָׁלוֹם אָרִיס טַב, מָה אַתְּ עָבֵיד, וְהוּא אֲמַר לֵיהּ טַב, וּמָה אַרְעָא עֲבִידָא, תִּזְכֵּי וְתִשְׂבַּע מִן פֵּירֵי, מַה תּוֹרֵי עָבְדִין, תִּזְכֵּי וְתִשְׂבַּע מִן שַׁמְנֵיהוֹן, מָה עִזִּים עָבְדִין, תִּזְכֵּי וְתִשְׂבַּע מִן גְּדָיֵּיהוֹן. אֲמַר לֵיהּ מָה אַתְּ בָּעֵי, אֲמַר לֵיהּ אִית לָךְ עַשְׂרָה דִּינָרִין תִּתְּנוֹן לִי, אֲמַר לֵיהּ אִם אַתְּ בָּעֵי עֶשְׂרִים סַב לָךְ. דְּלָא חַכִּים לְמִשְׁאַל, שַׂעֲרֵיהּ מְקַצֵּץ, מָנֵיהּ צוֹאָן, אַפֵּיהּ בִּישִׁין, אָזֵיל לְגַבֵּי מָרֵי עֲבִידְתָּא מַשְׁאִיל לֵיהּ, אֲמַר לֵיהּ מָה אַרְעָא עֲבִידָא, אֲמַר לֵיהּ הַלְּוַאי מַעֲלָה מַה דְּאַפְּקִינַן בְּגַוָּהּ, מַה תּוֹרָא עָבְדִין, אֲמַר לֵיהּ תְּשִׁישִׁין, אֲמַר לֵיהּ מָה אַתְּ בָּעֵי, אִית לָךְ עֲשָׂרָה דִּינָרִין תִּתְּנוֹן לִי, אֲמַר לֵיהּ זִיל קוּם מַה דְּאִית לִי גַּבָּךְ. אֲמַר רַבִּי חוֹנִי דָּוִד מֵאֲרִיסָא טָבָא הֲוָה, בַּתְּחִלָּה מְשׁוֹרֵר בְּקִלּוּס וְאוֹמֵר (תהלים יט, ב): הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל, אָמְרוּ לֵיהּ הַשָּׁמַיִם שֶׁמָּא אַתְּ צָרִיךְ לִכְלוּם, (תהלים יט, ב): וּמַעֲשֵׂה יָדָיו מַגִּיד הָרָקִיעַ, אֲמַר לֵיהּ שֶׁמָּא אַתְּ צָרִיךְ לִכְלוּם, מַזְכִּיר וְהוֹלֵךְ (תהלים יט, ג): יוֹם לְיוֹם יַבִּיעַ אֹמֶר וגו', אֲמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אַתְּ בָּעֵי, אָמַר לוֹ (תהלים יט, יג): שְׁגִיאוֹת מִי יָבִין, מִן שִׁגְּגָתָא דַּעֲבָדִית קַמָּךְ. אֲמַר לוֹ הָא שְׁרֵי לָךְ וְהָא שְׁבֵיק לָךְ. אֲמַר לֵיהּ (תהלים יט, יג): מִנִּסְתָּרוֹת נַקֵּנִי, מִן טְמִירָתָא דַּעֲבָדִית קַמָּךְ, אֲמַר לֵיהּ הָא שְׁרֵי לָךְ וְהָא שְׁבֵיק לָךְ. אֲמַר לֵיהּ (תהלים יט, יד): גַּם מִזֵּדִים חֲשׂךְ עַבְדְּךָ, אֵלּוּ הַזְּדוֹנוֹת, (תהלים יט, יד): וְאַל יִמְשְׁלוּ בִי אָז אֵיתָם, אֵלּוּ תּוֹקְפֵי עֲבֵרוֹת, (תהלים יט, יד): וְנִקֵּיתִי מִפֶּשַׁע רָב, אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹנוֹ שֶׁל עוֹלָם אַתְּ אֱלוֹהַּ רַב וַאֲנָא חוֹבַי רַבְרְבָן, יָאֵי לְאֵל רַב דְּשָׁבֵיק לְחוֹבִין רַבְרְבִין, הֲדָא הוּא דִכְתִיב (תהלים כה, יא): לְמַעַן שִׁמְךָ ה' וְסָלַחְתָּ לַעֲוֹנִי כִּי רַב הוּא.
Rabbi Shimon taught: Israel are great craftsman in that they know how to appease their Creator. Rabbi Yudan said: Like these Cutheans; these Cutheans are clever in encouraging acts of kindness. One of them will go to a woman and say to her: ‘Do you have an onion to give me?’ After she gives it to him, he says to her: ‘Is there an onion without bread?’ After she gives it to him, he says to her: ‘Is there eating without drinking?’ Due to this, he eats and drinks. Rav Aḥa said: There is a woman who is clever at borrowing and there is a woman who is not clever at borrowing. There is a woman who is clever at borrowing. She goes to her neighbor. Even if the gate is open, she knocks. She says to her: ‘Peace be with you my neighbor. How are you doing? How is your husband doing? How are your children doing?’ She says to her: ‘Fine.’ ‘May I come in?’ She responds to her: ‘Come in, what do you want?’ She said to her: ‘Do you have such and such utensil to give me?’ She said to her: ‘Yes.’ The not clever one goes to her neighbor. If the gate is closed, she opens it and says to her: ‘Do you have such and such utensil?’ She says to her: ‘No.’
Rabbi Ḥanina said: There is a sharecropper who is clever at borrowing and there is a sharecropper who is not clever at borrowing. The one who is clever at borrowing sees himself in need of funds to invest in his sharecropping, puts himself in a good mood, combs his hair, launders his garments, puts on a cheerful face, places a walking stick in hand and a ring on his finger, and goes to his landlord. He says to him: ‘Come in peace dear sharecropper, how are you doing?’ He says to him: ‘Well.’ ‘How is the land doing?’ ‘You should be privileged to be satisfied from its produce.’ ‘How are the bulls doing?’ ‘You should be privileged to be satisfied from their fat.’ ‘How are the goats doing?’ ‘You should be privileged to be satisfied from their kids.’ He says to him: ‘What do you want?’ He says to him: ‘Do you have ten dinars to give me?’ He says to him: ‘If you need twenty, you can have it.’ The one who is not clever at borrowing, his hair is filled with thorns, his garments are filthy, his face is downcast. He goes to his landlord, who asks him: ‘How is the land doing?’ He says to him: ‘If only it would produce what I have expended on it.’ ‘How are the bulls doing?’ He says to him: ‘They are exhausted.’ He says to him: ‘What do you want?’ ‘Do you have ten dinars to give me?’ He says to him: ‘Go and return to me what you have of mine.’
Rabbi Ḥoni said: David was from the good sharecroppers. Initially, he would sing with lauding and say: “The heavens relate the glory of God” (Psalms 19:2). The heavens said to him: ‘Do you, perhaps, need anything?’ “And the sky tells the work of His hands” (Psalms 19:2). It says to him: ‘Do you, perhaps, need anything?’ He continues to mention: “Day to day gives utterance…” (Psalms 19:3). The Holy One blessed be He asks him: ‘What do you want?’ He says to him: ‘“Who can discern errors [shegiot]” (Psalms 19:13), from the unwitting sins [shegagot] that I performed before You?’ He said to him: ‘You are excused for that, you are forgiven for that.’ He said to him: ‘“Acquit me of hidden faults” (Psalms 19:13), for my hidden transgressions that I performed before You.’ He said to him: ‘You are excused for that, you are forgiven for that.’ “Keep Your servant far from sinners [zedim]” (Psalms 19:14); these are the intentional transgressions [zedonot]. “Let them not have dominion over me” (Psalms 19:14); these are the severe transgressions. “Then I will be blameless and cleansed of great [rav] transgression” (Psalms 19:14). David said before the Holy One blessed be He, ‘Master of the universe, You are a great [rav] God, and I, my sins are numerous [ravrevin]. It is fitting for a great God to forgive numerous sins.’ That is what is written: “For the sake of Your name, Lord, and pardon my iniquity, for it is great [rav]” (Psalms 25:11).