“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity” (Leviticus 5:1). “And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew…” – that is what the verse said: “Do not be a witness against your friend in vain…” (Proverbs 24:28). “Do not be a witness…in vain” – this is Israel, as it is stated: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Against your friend” – this is the Holy One blessed be He, as it is stated: “Do not forsake your friend and your father’s friend…” (Proverbs 27:10).1See Shemot Rabba 27:1, where the word friend in this verse is interpreted as a reference to God. Do not deceive with your lips” (Proverbs 24:28) – after you beguiled Me2See Psalms 78:36. at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), ultimately at the end of forty days, you said to the calf: “This is your god, Israel” (Exodus 32:4). Rav Aḥa said: This is the Divine Spirit as an advocate, advocating for this party and that party. It says to Israel: “Do not be a witness…in vain.” Then it says to the Holy One blessed be He: “Do not say: I will do to him as he did to me” (Proverbs 24:29). Rabbi Yitzḥak said: It is written: “But they, like men,3Man is fallible with a tendency to sin. have violated the covenant” (Hosea 6:7). However, here: “For I am God4God’s tendency is to forgive. and not man” (Hosea 11:9). Reuven knew testimony regarding Shimon.5This is a hypothetical case. The names Reuven, Shimon, and Levi are often used in rabbinic literature to refer to people in hypothetical circumstances. [Shimon] said to him: ‘Come and testify this testimony on my behalf.’ He said yes. When he entered before the judge, he reconsidered. The Divine Spirit said to him: “Do not deceive with your lips” (Proverbs 24:28) – after you beguiled him with your lips and brought him to trial, you recanted. The next day, testimony regarding Reuven came to Shimon. What will he do? Shall he do what he did to him? “Do not say: I will do to him as he did to me; I will repay the man according to his actions” (Proverbs 24:29). But did the Torah not already issue a decree: “And he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity.”
“And hear the voice of adjuration” – that is what is written: “One who shares with a thief hates himself; he will hear an oath but will not tell” (Proverbs 29:24). There was an incident involving a certain governor who would kill those who would receive stolen goods but would free the thieves. Everyone would criticize him that he was not acting properly. What did he do? He issued a proclamation in the province and said: The entire people to the assembly grounds. What did he do? He brought weasels and placed portions of food before them. The weasels would take the portions and bring them to the holes. The next day, he issued a proclamation and said: The entire people to the assembly grounds. He brought weasels, placed portions of food before them, and sealed all the holes. The weasels would take the portions and bring them to the holes, but they found them sealed and would return the portions to their place, indicating that everything stems from the receivers. That is from the governor.6That is an illustration of how bad it is to cooperate with a thief. From where is it derived regarding the action?7How can the severity of this act be recognized merely by observation? Reuven stole from Shimon, and Levi knew about it. [Reuven] said to him: ‘Do not publicize it and I will give you half.’ The next day they entered the synagogue and heard the voice of the sexton announcing: ‘Who stole from Shimon?’ Levi was standing there. Did the Torah not already issue a decree: “And he is a witness, who either saw or knew; [if he does not tell, he shall bear his iniquity]”?
Regarding the matter itself, let an oath in vain not be insignificant in your eyes, as Zechariah saw it: “I lifted my eyes and I saw, and behold, a scroll afa” (Zechariah 5:1). What is afa? It is flying, just as it says: “One of the seraphs flew [vayaaf] to me” (Isaiah 6:6). “He said to me: What do you see? I said: I see a scroll flying; [its length is twenty cubits, and its width ten cubits]” (Zechariah 5:2). Rabbi Abbahu said: Even the hide of an elephant and the hide of a camel lacks those dimensions, and here it says this? “This is the curse that emerges over the face of the entire land, [for anyone who steals shall be swept away…and anyone who takes an oath shall be swept away]” (Zechariah 5:3).8Thus, the scroll was so unnaturally large because it contained all the curses for one who takes an oath in vain. From where did it emerge? From the doorway of the Entrance Hall, as it is taught: The doorway…of the Entrance Hall, its height was forty cubits and its width, twenty cubits.9Mishna Middot 3:7. Rabbi Aivu said: Why does one administer an oath to a person with a Torah scroll and one brings bloated leather jugs before him? It is to say: Yesterday this jug was filled with sinews and bones, and now it is completely empty. So too, one who administers an oath to another under false pretenses will emerge empty of all his property.10If one makes a false monetary claim and thereby forces another to take an oath in court, he will be held accountable and will lose his property. Rabbi Asa said: Under false pretenses. Rabbi Yona said: Even if it is truth.11Even if the claim is true and the defendant swears falsely in court, the claimant is held somewhat accountable for not being more responsible with his money and thereby indirectly leading to the defamation of the name of God that is brought about by a false oath in court. Rabbi Yannai was sitting and expounding regarding what Rabbi Yona said that Rabbi Simon said: One does not entrust an oath with one who is suspect regarding an oath. And one does not make an oath available to one who is eager to take an oath.12One does not allow one who is suspect regarding false oaths to take an oath in court and thereby be exempt from payment, and the court does not hurry to allow one to take an oath if he is eager to do so. Rather, they delay the proceedings and allow time for a compromise to be reached or for him to admit his guilt (Etz Yosef). There was an incident involving bar Temalyon in support of Rabbi Asi: There was an incident where a certain man deposited one hundred dinars with bar Temalyon. He went and requested them from [bar Temalyon]. He said to him. ‘What you deposited with me, I [have already] returned to you.’ He said to him: ‘Take an oath to me.’ What did bar Temalyon do? He took a cane and hollowed it. He filled it with those dinars and began leaning on it. He said to him: ‘Hold this cane in your hand and I will take an oath to you.’ When he came to the synagogue, he said: ‘[In the name of the] Master of this fine house, what you gave me I gave you.’ While [the cane] was in [the claimant’s] hand, he cast the cane and smashed it on the ground. Those dinars began scattering, and he began gathering his dinars. [Bar Temalyon] said to him: ‘Gather, gather, as you are gathering what is yours.’ “The oath of the Lord shall be between the two of them” (Exodus 22:10) – it does not move from between the two of them. If the one administering the oath administers it falsely, it will ultimately go against him. If the one taking the oath takes a false oath, it will ultimately go against him. There was an incident involving a woman who went to knead at her neighbor’s. She had three dinars tied into her upper garment. She took them and placed them on her kerchief. They were kneaded into her dough, she baked the bread, and went on her way. Her husband said to her: ‘Give me the three dinars.’ She went and sought them at her neighbor’s. She said to her: ‘Have you, perhaps, seen those three dinars?’ That neighbor had three sons. She said to her: ‘May that woman13The neighbor was referring to herself. bury a son if she knows about them.’ Her sins caused it [to happen,] and she buried him. [The first woman] said: If that woman were not suspect in their regard, she would not have buried him. She went and she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury another son if she knows about them.’ Her sins caused it, and her other son died. Another time she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury her third son if she knows about them.’ Her sins caused it, and she buried him. Her husband said to her: ‘Are you not going to console that neighbor of yours?’ She took two loaves of bread and went to console her. When she sliced the loaf, those three dinars came out of it. That is what people say: Whether innocent or guilty, do not enter into oaths. “And it will arrive at the house of the thief and at the house of he who takes an oath by My name falsely, and it will stay the night inside his house, and it will consume it, with its wood and its stones” (Zechariah 5:4) – Rabbi Shmuel bar Naḥman said: Angels of destruction do not have joints,14They are unable to sit, and are in a constant state of motion. Here, however, they are described as staying the night. as it is stated: “[The Lord said to Satan: From where are you coming? Then Satan answered the Lord and said:] From wandering the earth and walking in it” (Job 1:7). However, here, “it will stay the night inside his house.” Rabbi Abba bar Kahana said: Items that fire does not burn up, a false oath consumes. It is the way of fire to consume wood, but does it, perhaps [consume] stones? However, here: “it will consume it, with its wood and its stones.”
Rabbi Yosei bar Ḥanina interpreted the verse regarding a sota. “And if a person will sin” – she sinned to her husband, who feeds her and supports her, and she goes and acts corruptly with another.“And hear the voice of adjuration” – “The priest shall administer to the woman the oath of the curse” (Numbers 5:21). “And he is a witness” – “And there is no witness against her” (Numbers 5:13). “Who either saw” – “And it was hidden from the eyes of her husband” (Numbers 5:13), but not from the eyes of the Holy One blessed be He. “Or knew” – “and she was secluded and she was defiled” (Numbers 5:13). “If he does not tell, he shall bear his iniquity” – if she does not tell the priest, “her belly shall distend and her thigh shall fall” (Numbers 5:27).
Rabbi Pinḥas interpreted the verse regarding Israel before Mount Sinai. “And if a person will sin” – “I saw, and, behold, you had sinned” (Deuteronomy 9:16).“And hear the voice of adjuration” – “and His voice we heard from the midst of the fire” (Deuteronomy 5:21). Rabbi Yoḥanan said: They made a commitment between them that He would not disavow them and they would not disavow Him. Rabbi Yitzḥak said: When a king administers an oath to his legions, he administers the oath only with a sword, as though to say, anyone who violates these conditions, this sword will pass over his neck. So too, “Moses took half the blood” (Exodus 24:6). How did Moses know how much was half the blood? Rabbi Yehuda ben Rabbi Ilai said: The blood divided on its own. Rabbi Natan said: Its appearance changed; half of it became black and half of it was red. Bar Kappara said: An angel descended in the image of Moses and divided it. Rabbi Yitzḥak said: A voice was emerging from Mount Ḥorev and saying: Half the blood is until here. Rabbi Yishmael taught: Moses was well versed in the halakhot of blood, and he divided it.15Due to his expertise in the halakhot concerning the blood of sacrifices and the fact that he needed to conduct the ceremony at Mount Sinai, Moses was given Divine aid in dividing the blood (see Etz Yosef). “He placed it in the basins [baaganot]” (Exodus 24:6) – Rabbi Huna in the name of Rabbi Avin: It is written baaganat.16The plural word “basins [baaganot]” is written without the vav and can therefore be read in the singular [baaganat], implying that the basins were as one, in that they were the same size.This one was not larger than that one, and that one was not larger than this one. Moses said before the Holy One blessed be He: ‘What shall be done with Your portion?’ He said to him: ‘Sprinkle it upon the people.’ ‘What shall be done with their portion?’ He said to him: ‘Sprinkle it upon the altar.’ “And half the blood he sprinkled on the altar.” Rabbi Berekhya and Rabbi Ḥiyya in the name of Rabbi Yosei bar Ḥanina: He took an oath to them and they took an oath to Him. He took an oath to them, “I took an oath to you and entered into a covenant with you; the utterance of the Lord God” (Ezekiel 16:8). They took an oath to Him, to the Holy One blessed be He, as it is stated: “To pass you into the covenant of the Lord your God and into His ala” (Deuteronomy 29:11). From where is it derived that ala is nothing other than an oath? Rabbi Neḥemya and Rav Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea: From this: “The priest shall administer to the woman the oath of the ala” (Numbers 5:21). When they violated the conditions made at Mount Sinai, the Holy One blessed be He said to them: “I, too, will do so to you” (Leviticus 26:16). Rabbi Pinḥas said: It is written: “But they, like men, have violated the covenant” (Hosea 6:7); however, here, “for I am God and not man” (Hosea 11:9). Rabbi Ahava bar Ze’eira said: It is written: “The Lord has done what He devised” (Lamentations 2:17), just as it is written in His Torah: “I will punish [you] additionally” (Leviticus 26:18). Did He do so? Heaven forbid. Rather, “He implemented His statement” (Lamentations 2:17). What is: “He implemented [bitza] His statement [emrato]”? He made a compromise.17The word bitza can mean “he halved.” Thus, the verse would be saying that God implemented only half of His statement concerning the punishment to which Israel would be subject. Rabbi Yaakov of Kefar Ḥanin said: He rent [biza] His royal garment.18Imra is the Aramaic term for the hem of a garment. Rabbi Berekhya cites it from this: “I will bring upon you a sword avenging the vengeance of the covenant” (Leviticus 26:25). Rabbi Ḥiyya taught: There is vengeance that is for the covenant and vengeance that is not for the covenant. Which is the vengeance that is not for the covenant? Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: This is the blinding of the eyes, as they blinded the eyes of the king of Judah,19The Babylonians blinded Zedekiah, king of Judah (II Kings 25:7). as it is stated: “So said the Lord God: As I live, if not My oath that he scorned [and My covenant that he breached I will place upon his head]” (Ezekiel 17:19) – this is the oath that he took to Nebuchadnezzar.20Zedekiah had violated an oath of allegiance he had taken to Nebuchadnezzar, king of Babylonia. He was punished for this in addition to being punished for violating the covenant between God and Israel. “And My covenant that he breached” – this is the covenant of Mount Sinai. “I will place upon his head” – and the rest of the body was not afflicted? Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: This is the blinding of the eyes, which are located on the head. Once they were exiled to Babylon, they said to Nebuchadnezzar: “Nebuchadnezzar, we have no need [to answer you].… Behold our God.… Behold; if not, let it be known to you, king, that we will not worship your gods” (Daniel 3:16–18).21This statement was made by Ḥananya, Mishael, and Azarya in response to Nebuchadnezzar’s threat that if they would not bow to his idol he would have them thrown into a fiery furnace. The Holy One blessed be He said to them:22Ḥananya, Mishael, and Azarya. “You too, for the blood of your covenant” (Zechariah 9:11), I have remembered that blood that was in Sinai; therefore, “I have released [your prisoners from the pit] in which there is no water” (Zechariah 9:11). Rabbi Pinḥas said: It shall no longer be that “they spilled their blood like water around Jerusalem” (Psalms 79:3). “And he is a witness” – this is Israel: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Who either saw [raa]” – “you have been shown [horeita] in order to know” (Deuteronomy 4:35). “Or knew” – “you shall know this day” (Deuteronomy 4:39). “If he does not tell, he shall bear his iniquity” – if you do not tell of My divinity to the nations of the world, I will exact vengeance against you. When? “When they say to you: Seek the necromancers” (Isaiah 8:19).
Rabbi Simon said: Be’eri23The father of the prophet Hosea (see Hosea 1:1). prophesied only two verses, and they were not enough to constitute a book, and they were appended to Isaiah. These are they: “When they say to you” (Isaiah 8:19) and its counterpart.24Isaiah 8:20. Rabbi Yoḥanan said: Every prophet whose name is mentioned and the name of his father is mentioned, he is a prophet, son of a prophet. Every prophet whose name is mentioned and the name of his father is not mentioned, he is a prophet and his father is not a prophet. Rabbi Elazar in the name of Rabbi Yosei ben Zimra cites it from here: “Zechariah son of Ido, prophets…prophesied” (Ezra 5:1) – [the plural term is used] because he was a prophet, son of a prophet. The Rabbis said: Whether his name is mentioned or whether it is not mentioned he is a prophet, son of a prophet, as Amos said to Amatzya: “I am not a prophet, and not the son of a prophet” (Amos 7:14). Just as he was a prophet and he said “I am not a prophet,” so too, his father was a prophet and he said: “I am not the son of a prophet,” One verse says: “Isaiah son of Amotz the prophet” (II Kings 20:1), and one verse says: “Isaiah the prophet, son of Amotz” (II Kings 19:2) as he was a prophet, son of a prophet. “Should a people not seek its own God?” (Isaiah 8:19) – each nation and language will worship its god. “Hametzaftzefim” (Isaiah 8:19) – these are those who chirp. “Vehamagim” (Isaiah 8:19) – these are those who roar. “Should a people not seek its own God?” – each nation and language will remember its god. “On behalf of the living to the dead” (Isaiah 8:19) – Rabbi Levi said: This is analogous to one who lost his son and went to seek him among the graves. A clever person who saw him said to him: ‘Your son whom you lost, is he alive or dead?’ He said to him: ‘Alive.’ He said to him: ‘You fool! It is the way of the dead to be inquired about among the living, but are the living inquired about among the dead? Everywhere, the living perform the needs of the dead. Do the dead, perhaps, perform the needs of the living?’ So too, our God lives and endures, as it is stated: “The Lord God is truth” (Jeremiah 10:10). What is “truth”? Rabbi Avin said: That He is the living God and King of the universe. But the gods of the idolaters are dead, as it is stated: “They have mouths, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear” (Psalms 115:5–6). They are dead, but we forsake one who lives eternally and prostrate ourselves to the dead. “By the Torah and by the testimony” (Isaiah 8:20) – the Torah warns us: “Surely, they will talk of this matter that has no dawn” (Isaiah 8:20). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘My children, say to the idolaters that [idolatry] has no dawn, like this object that does not illuminate for you.’ Rabbi Shimon ben Lakish said: The Holy One blessed be He said to Israel: ‘Say to the idolaters that it has no dawn; if it does not illuminate for itself, how will it illuminate for others?’ Rabbi Abba bar Kahana said: Darkness and thick darkness prevailed in the land of Egypt for three days, as it is stated: “There was darkness, a thick darkness in the entire land of Egypt [for three days]” (Exodus 10:22). Emptiness and disorder have not prevailed in this world. Where are they destined to prevail? In the great city of Rome, as it is stated: “He shall stretch over it a line of emptiness and plumb bobs of disorder” (Isaiah 34:11). The Rabbis say: The nations of the world who did not receive the Torah that was given from the midst of the darkness, in their regard it says: “For, behold, the darkness will cover…” (Isaiah 60:2). But Israel, who received the Torah that was given from the midst of the darkness, as it is written: “[It was] when you heard the voice from the midst of the darkness” (Deuteronomy 5:20), in their regard it says: “But upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2).
וְנֶפֶשׁ כִּי תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע וגו' (ויקרא ה, א), זֶה שֶׁאָמַר הַכָּתוּב (משלי כד, כח): אַל תְּהִי עֵד חִנָּם בְּרֵעֶךָ וגו'. אַל תְּהִי עֵד חִנָּם אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ישעיה מג, יב): וְאַתֶּם עֵדַי נְאֻם ה' וַאֲנִי אֵל. בְּרֵעֶךָ זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (משלי כז, י): רֵעֲךָ וְרֵעַ אָבִיךָ אַל תַּעֲזֹב וגו'. (משלי כד, כח): וַהֲפִתִּיתָ בִּשְׂפָתֶיךָ, מֵאַחַר שֶׁפִּתִּיתֶם אוֹתוֹ בְּסִינַי וַאֲמַרְתֶּם (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, לְסוֹף אַרְבָּעִים יוֹם אֲמַרְתֶּם לָעֵגֶל (שמות לב, ד): אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל, אָמַר רַב אַחָא הֲדָא הוּא רוּחַ הַקֹּדֶשׁ סַנֵּיגוֹרְיָא הִיא מְלַמֶּדֶת זְכוּת לְכָאן וּלְכָאן, אוֹמֶרֶת לְיִשְׂרָאֵל: אַל תְּהִי עֵד חִנָּם בְּרֵעֶךָ, וְאַחַר כָּךְ אוֹמֶרֶת לְהַקָּדוֹשׁ בָּרוּךְ הוּא (משלי כד, כט): אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לּוֹ. אָמַר רַבִּי יִצְחָק כְּתִיב (הושע ו, ז): וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית, בְּרַם הָכָא (הושע יא, ט): כִּי אֵל אָנֹכִי וְלֹא אִישׁ. רְאוּבֵן הֲוָה יָדַע לְשִׁמְעוֹן סָהֲדוּ, אֲמַר לֵיהּ אָתֵי סָהִיד לִי הֲדָא סָהֲדוּתָא, אֲמַר לֵיהּ אִין, כְּשֶׁנִּכְנַס לַדַּיָּין חָזַר בּוֹ וְאָמַר לוֹ רוּחַ הַקֹּדֶשׁ וַהֲפִתִּיתָ בִּשְׂפָתֶיךָ, מֵאַחַר שֶׁפִּתִּיתָ בִּשְׂפָתֶיךָ וְהִכְנַסְתָּ אוֹתוֹ לַדִּין חָזַרְתָּ בְּךָ, לְמָחָר אָתוּ סָהֲדוּ לִרְאוּבֵן גַּבֵּי שִׁמְעוֹן מַה יַּעֲשֶׂה כַּאֲשֶׁר עָשָׂה לוֹ, אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לוֹ אָשִׁיב לָאִישׁ כְּפָעֳלוֹ, וַהֲלוֹא כְּבָר נָתְנָה תּוֹרָה אִפּוֹפְסִין, וְהוּא עֵד אוֹ רָאָה אוֹ יָדַע אִם לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ.
“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity” (Leviticus 5:1).
“And if a person will sin, and hear the voice of adjuration, and he is a witness, who either saw or knew…” – that is what the verse said: “Do not be a witness against your friend in vain…” (Proverbs 24:28). “Do not be a witness…in vain” – this is Israel, as it is stated: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Against your friend” – this is the Holy One blessed be He, as it is stated: “Do not forsake your friend and your father’s friend…” (Proverbs 27:10).1See Shemot Rabba 27:1, where the word friend in this verse is interpreted as a reference to God. Do not deceive with your lips” (Proverbs 24:28) – after you beguiled Me2See Psalms 78:36. at Sinai and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), ultimately at the end of forty days, you said to the calf: “This is your god, Israel” (Exodus 32:4). Rav Aḥa said: This is the Divine Spirit as an advocate, advocating for this party and that party. It says to Israel: “Do not be a witness…in vain.” Then it says to the Holy One blessed be He: “Do not say: I will do to him as he did to me” (Proverbs 24:29). Rabbi Yitzḥak said: It is written: “But they, like men,3Man is fallible with a tendency to sin. have violated the covenant” (Hosea 6:7). However, here: “For I am God4God’s tendency is to forgive. and not man” (Hosea 11:9).
Reuven knew testimony regarding Shimon.5This is a hypothetical case. The names Reuven, Shimon, and Levi are often used in rabbinic literature to refer to people in hypothetical circumstances. [Shimon] said to him: ‘Come and testify this testimony on my behalf.’ He said yes. When he entered before the judge, he reconsidered. The Divine Spirit said to him: “Do not deceive with your lips” (Proverbs 24:28) – after you beguiled him with your lips and brought him to trial, you recanted. The next day, testimony regarding Reuven came to Shimon. What will he do? Shall he do what he did to him? “Do not say: I will do to him as he did to me; I will repay the man according to his actions” (Proverbs 24:29). But did the Torah not already issue a decree: “And he is a witness, who either saw or knew; if he does not tell, he shall bear his iniquity.”
וְשָׁמְעָה קוֹל אָלָה, הֲדָא הוּא דִכְתִיב (משלי כט, כד): חוֹלֵק עִם גַּנָּב שׂוֹנֵא נַפְשׁוֹ אָלָּה יִשְׁמַע וְלֹא יַגִּיד, מַעֲשֶׂה בְּשִׁלְטוֹן אֶחָד שֶׁהָיָה הוֹרֵג אֶת הַקַּבְּלָנִין וּמַתִּיר אֶת הַגַּנָּבִים, וְהָיוּ הַכֹּל מַלִּיזִין עָלָיו שֶׁאֵינוֹ עוֹשֶׂה כָּרָאוּי, מֶה עָשָׂה הוֹצִיא כָּרוֹז בַּמְּדִינָה וְאָמַר כָּל עַמָּא לַקּוֹמְפּוֹן, מֶה עָשָׂה הֵבִיא חֻלְדּוֹת וְנָתַן לִפְנֵיהֶן מָנוֹת וְהָיוּ הַחֻלְדּוֹת נוֹטְלוֹת אֶת הַמָּנוֹת וּמוֹלִיכוֹת אוֹתָם לַחוֹרִים, לְמָחָר הוֹצִיא כָּרוֹז וְאָמַר כָּל עַמָּא לַקּוֹמְפּוֹן, הֵבִיא חֻלְדּוֹת נָתַן לִפְנֵיהֶם מָנוֹת וְסָתַם אֶת הַחוֹרִים וְהָיוּ הַחֻלְדּוֹת נוֹטְלוֹת אֶת הַמָּנוֹת וּמוֹלִיכוֹת אוֹתָן לַחוֹרִין וּמוֹצְאוֹת אוֹתָן מְסֻתָּמוֹת וּמַחֲזִירוֹת אֶת הַמָּנוֹת לִמְקוֹמָן, לוֹמַר שֶׁאֵין הַכֹּל אֶלָּא מִן הַקַּבְּלָנִין, הֲרֵי מִן הַשִּׁלְטוֹן. מִן הַמַּעֲשֶׂה מִנַיִן, רְאוּבֵן גָּנַב לְשִׁמְעוֹן וְלֵוִי יָדַע בֵּיהּ, אֲמַר לֵיהּ אַל תְּפַרְסְמֵנִי וַאֲנָא יָהֵיב לָךְ פַּלְגָא, לְמָחָר נִכְנְסוּ לְבֵית הַכְּנֶסֶת וְשָׁמְעוּ קוֹל הַחַזָּן מַכְרִיז מַאן גָּנַב לְשִׁמְעוֹן, וְלֵוִי קָאֵים תַּמָּן, הֲלוֹא נָתְנָה תּוֹרָה אִפּוֹפְסִין, וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע.
“And hear the voice of adjuration” – that is what is written: “One who shares with a thief hates himself; he will hear an oath but will not tell” (Proverbs 29:24). There was an incident involving a certain governor who would kill those who would receive stolen goods but would free the thieves. Everyone would criticize him that he was not acting properly. What did he do? He issued a proclamation in the province and said: The entire people to the assembly grounds. What did he do? He brought weasels and placed portions of food before them. The weasels would take the portions and bring them to the holes. The next day, he issued a proclamation and said: The entire people to the assembly grounds. He brought weasels, placed portions of food before them, and sealed all the holes. The weasels would take the portions and bring them to the holes, but they found them sealed and would return the portions to their place, indicating that everything stems from the receivers. That is from the governor.6That is an illustration of how bad it is to cooperate with a thief. From where is it derived regarding the action?7How can the severity of this act be recognized merely by observation? Reuven stole from Shimon, and Levi knew about it. [Reuven] said to him: ‘Do not publicize it and I will give you half.’ The next day they entered the synagogue and heard the voice of the sexton announcing: ‘Who stole from Shimon?’ Levi was standing there. Did the Torah not already issue a decree: “And he is a witness, who either saw or knew; [if he does not tell, he shall bear his iniquity]”?
גּוּפָא אַל תְּהִי שְׁבוּעַת שָׁוְא קַלָּה בְּעֵינֶיךָ, שֶׁהֲרֵי זְכַרְיָה חָמֵי לֵיהּ (זכריה ה, א): וָאֶשָּׂא עֵינַי וָאֶרְאֶה וְהִנֵּה מְגִלָּה עָפָה, מֶה עָפָה, שַׁיְיטָא, כְּמָה דְתֵימָא (ישעיה ו, ו): וַיָּעָף אֵלַי אֶחָד מִן הַשְּׂרָפִים, (זכריה ה, ב): וַיֹּאמֶר אֵלַי מָה אַתָּה רֹאֶה וָאֹמַר אֲנִי רֹאֶה מְגִלָּה עָפָה, אָמַר רַבִּי אַבָּהוּ אֲפִלּוּ עוֹרוֹ שֶׁל פִּיל וְעוֹרוֹ שֶׁל גָּמָל אֵינָן בַּמִּדָּה הַזּוֹ, וְאַתְּ אֲמַר כָּאן (זכריה ה, ג): זֹאת הָאָלָּה הַיּוֹצֵאת עַל פְּנֵי כָל הָאָרֶץ, מֵהֵיכָן יָצָאת מִפִּתְחוֹ שֶׁל אוּלָם, דִּתְנַן פִּתְחוֹ שֶׁל אוּלָם גָּבְהוֹ אַרְבָּעִים אַמָּה וְרָחְבּוֹ עֶשְׂרִים אַמָּה, אָמַר רַבִּי אַיְבוּ מִפְנֵי מָה מַשְׁבִּיעִין הָאָדָם בְּסֵפֶר תּוֹרָה וּמְבִיאִין לְפָנָיו נוֹדוֹת נְפוּחִים, לוֹמַר אֶתְמוֹל הָיָה הַנּוֹד הַזֶּה מָלֵא גִּידִים וַעֲצָמוֹת, וְעַכְשָׁיו הוּא רֵק מִכֻּלָּן, כָּךְ הַמַּשְׁבִּיעַ לַחֲבֵרוֹ לַשֶּׁקֶר סוֹף שֶׁיֵּצֵא רֵיקָם מִכָּל מָמוֹנוֹ. רַבִּי אַסָּא אָמַר עַל שָׁקֶר, רַבִּי יוֹנָה אָמַר אֲפִלּוּ עַל אֱמֶת. רַבִּי יַנַּאי הֲוָה יָתֵיב וְדָרִישׁ עַל הֲדָא דְּרַבִּי יוֹנָה אָמַר רַבִּי סִימוֹן אֵין מוֹסְרִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא חָשׁוּד עַל הַשְּׁבוּעָה, וְאֵין נוֹתְנִין אֶת הַשְּׁבוּעָה לְמִי שֶׁהוּא רָץ אַחַר הַשְּׁבוּעָה. הֲוָה עוֹבָדָא בְּבַר תְּמַלְּיוֹן וְסִיַּע לְרַבִּי אַסֵּי. עוֹבָדָא הֲוָה דְּאַפְקִיד חַד גַּבְרָא גַּבֵּי בַּר תְּמַלְּיוֹן מֵאָה דִּינָרִין, אָזַל בָּעָא לְהוֹן מִינֵּיהּ, אֲמַר לֵיהּ מַה דְּאַפְקַדַת בְּיָדִי מְסָרִית בִּידָךְ. אֲמַר לֵיהּ אִשְׁתַּבַּע לִי. מֶה עָבֵיד בַּר תְּמַלְּיוֹן נָטַל חַד קָנֶה וַחֲקָקֵיהּ וִיהַב בֵּיהּ הָלֵין דִּינָרִין וְשָׁרֵי מִסְמַךְ עֲלֵיהּ, אֲמַר לֵיהּ צוֹר הָדֵין קַנְיָא בִּידָךְ וַאֲנָא מִשְׁתַּבַּע לָךְ, כֵּיוָן דְּמָטֵי לְבֵי כְנִשְׁתָּא אֲמַר מָרֵיהּ דְּהָדֵין בֵּיתָא טָבָא מַה דִּמְסַרְתְּ בְּיָדִי מְסָרִית בִּידָךְ, הַהוּא מִן דְּבִידֵיהּ נָסְתֵיהּ לְקַנְיָא וְאַקְשֵׁיהּ לְאַרְעָא, שָׁרְיָין הָלֵין דִּינָרִין מִתְבַּדְּרִין, וְשָׁרֵי הַהוּא מְלַקֵּט, אֲמַר לֵיהּ לְקַט לְקַט דְּמִן דִּידָךְ אַנְתְּ מְלַקֵּט. (שמות כב, י): שְׁבֻעַת ה' תִּהְיֶה בֵּין שְׁנֵיהֶם, שֶׁאֵינָה זָזָה מִבֵּין שְׁנֵיהֶם, אִם הַמַּשְׁבִּיעַ מַשְׁבִּיעַ עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו, וְאִם הַנִּשְׁבַּע נִשְׁבַּע עַל שֶׁקֶר סוֹפָהּ לָצֵאת עָלָיו. עוֹבָדָא הֲוָה בְּחָדָא אִתְּתָא דְּעָלַת לְמֵילַשׁ גַּבֵּי מְגֵירָתָא וַהֲווֹ צָיְירִין בְּשׁוֹשִׁיפָהּ תְּלָתָא דִּינָרֵי, נְסָבַתְהוֹן וְיָהֲבַת יַתְהוֹן עַל גַּבֵּי סוּדָרָא, אִגַּבְלוּן בַּלִּישָׁה, אֲפָה פִּיתָּא וְאָזְלָא לָהּ, אֲמַר לָהּ בַּעֲלָהּ הַב לִי תְּלָתָא דִּינָרִין, אָזְלַת בָּעֲיָא לְהוֹן גַּבֵּי מְגֵירָתָא, אֲמָרַת לָהּ דִּלְמָא חָמִית לִי הָלֵין תְּלַת דִּינָרִין, הַוְיָין לְהַהִיא מְגֵירָתָא תְּלָתָא בְּנִין, אָמְרָה לָהּ תִּקְבְּרִנֵּיהּ הַהִיא אִתְּתָא בְּרָא אִי הִיא יָדְעָה בְּהוֹן, גַּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ, אָמְרָה אִלּוּלֵי דְהַהִיא אִתְּתָא חֲשִׁידָה בְּהוֹן לָא הֲוָה קָבְרָה לֵיהּ, אָזְלָה וְאָמְרָה לָהּ דִּלְמָא חָמִית לִי לְהָלֵין דִּינָרִין, אָמְרָה הַהִיא אִתְּתָא תִּקְבּוֹר בְּנָה אַחֲרִינָא אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּמִית בְּרָא אַחֲרִינָא, זְמַן אָחֳרָן אָמְרָה לָהּ דִּלְמָא חָמִית לִי הָלֵין דִּינָרִין, אָמְרָה תִּקְבּוֹר הַהִיא אִתְּתָא בְּרָא תְּלִיתָאָה אִי הִיא יָדְעָה בְּהוֹן, גָּרְמוּן חוֹבִין וּקְבַרְתֵּיהּ. אֲמַר לָהּ בַּעֲלָהּ לֵית אַנְתְּ אָזֵיל לִמְנַחֲמָא לַהֲדָא מְגֵירָתֵיךָ, נְסָבַת תְּרֵין עִגוּלִין דְּפִתָּא וַאֲזָלַת מְנַחְמַת יָתָהּ, כֵּיוָן דְּקָצוֹן עִגּוּלָה נָפְקוּן הָלֵין תְּלַת דִּינָרֵי מִינָהּ, הֲדָא דִּבְרִיָּיתָא אָמְרִין בֵּין זַכַּאי בֵּין חַיָּב לִידֵי מוֹמֵי לָא תֵיעוֹל. (זכריה ה, ד): וּבָאָה אֶל בֵּית הַגַּנָּב וְאֶל בֵּית הַנִּשְׁבָּע בִּשְׁמִי לַשָּׁקֶר וְלָנֶה בְּתוֹךְ בֵּיתוֹ וְכִלַּתּוּ [ואת] עֵצָיו [ואת] אֲבָנָיו, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מַלְאֲכֵי חַבָּלָה אֵין לָהֶם קְפִיצִין, שֶׁנֶּאֱמַר (איוב א, ז): מִשּׁוּט בָּאָרֶץ וּמֵהִתְהַלֵּךְ בָּהּ, בְּרַם הָכָא וְלָנֶה בְּתוֹךְ בֵּיתוֹ. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא דְּבָרִים שֶׁאֵין הָאֵשׁ שׂוֹרְפָן שְׁבוּעַת שָׁוְא מְכַלָּתָן, דַּרְכָּהּ שֶׁל אֵשׁ לֶאֱכֹל עֵצִים, שֶׁמָּא אֲבָנִים, בְּרַם הָכָא וְכִלַּתּוּ אֶת עֵצָיו וְאֶת אֲבָנָיו.
Regarding the matter itself, let an oath in vain not be insignificant in your eyes, as Zechariah saw it: “I lifted my eyes and I saw, and behold, a scroll afa” (Zechariah 5:1). What is afa? It is flying, just as it says: “One of the seraphs flew [vayaaf] to me” (Isaiah 6:6). “He said to me: What do you see? I said: I see a scroll flying; [its length is twenty cubits, and its width ten cubits]” (Zechariah 5:2). Rabbi Abbahu said: Even the hide of an elephant and the hide of a camel lacks those dimensions, and here it says this? “This is the curse that emerges over the face of the entire land, [for anyone who steals shall be swept away…and anyone who takes an oath shall be swept away]” (Zechariah 5:3).8Thus, the scroll was so unnaturally large because it contained all the curses for one who takes an oath in vain. From where did it emerge? From the doorway of the Entrance Hall, as it is taught: The doorway…of the Entrance Hall, its height was forty cubits and its width, twenty cubits.9Mishna Middot 3:7.
Rabbi Aivu said: Why does one administer an oath to a person with a Torah scroll and one brings bloated leather jugs before him? It is to say: Yesterday this jug was filled with sinews and bones, and now it is completely empty. So too, one who administers an oath to another under false pretenses will emerge empty of all his property.10If one makes a false monetary claim and thereby forces another to take an oath in court, he will be held accountable and will lose his property. Rabbi Asa said: Under false pretenses. Rabbi Yona said: Even if it is truth.11Even if the claim is true and the defendant swears falsely in court, the claimant is held somewhat accountable for not being more responsible with his money and thereby indirectly leading to the defamation of the name of God that is brought about by a false oath in court.
Rabbi Yannai was sitting and expounding regarding what Rabbi Yona said that Rabbi Simon said: One does not entrust an oath with one who is suspect regarding an oath. And one does not make an oath available to one who is eager to take an oath.12One does not allow one who is suspect regarding false oaths to take an oath in court and thereby be exempt from payment, and the court does not hurry to allow one to take an oath if he is eager to do so. Rather, they delay the proceedings and allow time for a compromise to be reached or for him to admit his guilt (Etz Yosef). There was an incident involving bar Temalyon in support of Rabbi Asi: There was an incident where a certain man deposited one hundred dinars with bar Temalyon. He went and requested them from [bar Temalyon]. He said to him. ‘What you deposited with me, I [have already] returned to you.’ He said to him: ‘Take an oath to me.’ What did bar Temalyon do? He took a cane and hollowed it. He filled it with those dinars and began leaning on it. He said to him: ‘Hold this cane in your hand and I will take an oath to you.’ When he came to the synagogue, he said: ‘[In the name of the] Master of this fine house, what you gave me I gave you.’ While [the cane] was in [the claimant’s] hand, he cast the cane and smashed it on the ground. Those dinars began scattering, and he began gathering his dinars. [Bar Temalyon] said to him: ‘Gather, gather, as you are gathering what is yours.’ “The oath of the Lord shall be between the two of them” (Exodus 22:10) – it does not move from between the two of them. If the one administering the oath administers it falsely, it will ultimately go against him. If the one taking the oath takes a false oath, it will ultimately go against him.
There was an incident involving a woman who went to knead at her neighbor’s. She had three dinars tied into her upper garment. She took them and placed them on her kerchief. They were kneaded into her dough, she baked the bread, and went on her way. Her husband said to her: ‘Give me the three dinars.’ She went and sought them at her neighbor’s. She said to her: ‘Have you, perhaps, seen those three dinars?’ That neighbor had three sons. She said to her: ‘May that woman13The neighbor was referring to herself. bury a son if she knows about them.’ Her sins caused it [to happen,] and she buried him. [The first woman] said: If that woman were not suspect in their regard, she would not have buried him. She went and she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury another son if she knows about them.’ Her sins caused it, and her other son died. Another time she said to her: ‘Have you, perhaps, seen those dinars?’ She said: ‘May that woman bury her third son if she knows about them.’ Her sins caused it, and she buried him. Her husband said to her: ‘Are you not going to console that neighbor of yours?’ She took two loaves of bread and went to console her. When she sliced the loaf, those three dinars came out of it. That is what people say: Whether innocent or guilty, do not enter into oaths.
“And it will arrive at the house of the thief and at the house of he who takes an oath by My name falsely, and it will stay the night inside his house, and it will consume it, with its wood and its stones” (Zechariah 5:4) – Rabbi Shmuel bar Naḥman said: Angels of destruction do not have joints,14They are unable to sit, and are in a constant state of motion. Here, however, they are described as staying the night. as it is stated: “[The Lord said to Satan: From where are you coming? Then Satan answered the Lord and said:] From wandering the earth and walking in it” (Job 1:7). However, here, “it will stay the night inside his house.” Rabbi Abba bar Kahana said: Items that fire does not burn up, a false oath consumes. It is the way of fire to consume wood, but does it, perhaps [consume] stones? However, here: “it will consume it, with its wood and its stones.”
רַבִּי יוֹסֵי בַּר חֲנִינָא פָּתַר קְרָיָא בַּסּוֹטָה, וְנֶפֶשׁ כִּי תֶחֱטָא, הִיא שֶׁחָטְאָה עַל בַּעֲלָהּ שֶׁהוּא זָנָהּ וּמְפַרְנְסָהּ וְהִיא הוֹלֶכֶת וּמְקַלְקֶלֶת עִם אַחֵר, וְשָׁמְעָה קוֹל אָלָה (במדבר ה, כא): וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה. וְהוּא עֵד (במדבר ה, יג): וְעֵד אֵין בָּהּ. אוֹ רָאָה (במדבר ה, יג): וְנֶעֱלַם מֵעֵינֵי אִישָּׁהּ וְלֹא מֵעֵינֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אוֹ יָדָע (במדבר ה, יג): וְנִסְתְּרָה וְהִיא נִטְמָאָה. אִם לוֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ, אִם לֹא תַגִּיד לַכֹּהֵן (במדבר ה, כז): וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ.
Rabbi Yosei bar Ḥanina interpreted the verse regarding a sota. “And if a person will sin” – she sinned to her husband, who feeds her and supports her, and she goes and acts corruptly with another. “And hear the voice of adjuration” – “The priest shall administer to the woman the oath of the curse” (Numbers 5:21). “And he is a witness” – “And there is no witness against her” (Numbers 5:13). “Who either saw” – “And it was hidden from the eyes of her husband” (Numbers 5:13), but not from the eyes of the Holy One blessed be He. “Or knew” – “and she was secluded and she was defiled” (Numbers 5:13). “If he does not tell, he shall bear his iniquity” – if she does not tell the priest, “her belly shall distend and her thigh shall fall” (Numbers 5:27).
רַבִּי פִּנְחָס פָּתַר קְרָיָה בְּיִשְׂרָאֵל לִפְנֵי הַר סִינַי, וְנֶפֶשׁ כִּי תֶחֱטָא (דברים ט, טז): וָאֵרֶא וְהִנֵּה חֲטָאתֶם. וְשָׁמְעָה קוֹל אָלָה (דברים ה, כא): וְאֶת קוֹלוֹ שָׁמַעְנוּ מִתּוֹךְ הָאֵשׁ. אָמַר רַבִּי יוֹחָנָן קוֹפְּרָמְסָאוֹת נָתְנוּ בֵּינֵיהֶם שֶׁאֵינוֹ כּוֹפֵר בָּהֶן וְהֵם אֵינָם כּוֹפְרִים בּוֹ. אָמַר רַבִּי יִצְחָק מֶלֶךְ כְּשֶׁהוּא מַשְׁבִּיעַ אֶת לִגְיוֹנוֹתָיו אֵינוֹ מַשְׁבִּיעָן אֶלָּא בְּסַיִּף, כְּלוֹמַר שֶׁכָּל הָעוֹבֵר עַל הַתְּנָאִים הַלָּלוּ יְהֵא הַסַּיִּף הַזֶּה עוֹבֵר עַל צַוָּארוֹ, כָּךְ (שמות כד, ו): וַיִּקַּח משֶׁה חֲצִי הַדָּם, וּמֵהֵיכָן הָיָה יוֹדֵעַ משֶׁה חֶצְיוֹ שֶׁל דָּם, רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי אָמַר הַדָּם נֶחְלַק מֵאֵלָיו. רַבִּי נָתָן אָמַר נִשְׁתַּנּוּ מַרְאָיו וְנַעֲשָׂה חֶצְיוֹ שָׁחוֹר וְחֶצְיוֹ אָדוֹם. בַּר קַפָּרָא אָמַר מַלְאָךְ יָרַד בִּדְמוּת משֶׁה וַחֲלָקוֹ. אָמַר רַבִּי יִצְחָק בַּת קוֹל הָיְתָה יוֹצֵאת מֵהַר חוֹרֵב וְאוֹמֶרֶת עַד כָּאן חֶצְיוֹ שֶׁל דָּם. תָּנֵי רַבִּי יִשְׁמָעֵאל בָּקִי הָיָה משֶׁה בְּהִלְכוֹת דָּם וַחֲלָקוֹ. וַיָּשֶׂם בָּאַגָּנֹת, רַבִּי הוּנָא בְּשֵׁם רַבִּי אָבִין בָּאַגָּנַת כְּתִיב, לֹא זֶה גָּדוֹל מִזֶּה וְלֹא זֶה גָּדוֹל מִזֶּה, אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מַה נַּעֲשֶׂה בְּחֶלְקְךָ, אָמַר לוֹ זְרֹק עַל הָעָם, וּמַה נַּעֲשֶׂה בְּחֶלְקָם, אָמַר לוֹ זְרֹק עַל גַּבֵּי הַמִּזְבֵּחַ, וַחֲצִי הַדָּם זָרַק עַל הַמִּזְבֵּחַ. רַבִּי בֶּרֶכְיָה וְרַבִּי חִיָּא בְּשֵׁם רַבִּי יוֹסֵי בַּר חֲנִינָא הוּא נִשְׁבַּע לָהֶן וְהֵן נִשְׁבְּעוּ לוֹ, הוּא נִשְׁבַּע לָהֶן (יחזקאל טז, ח): וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם ה' אֱלֹהִים, וְהֵן נִשְׁבָּעִין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים כט, יא): לְעָבְרְךָ בִּבְרִית ה' אֱלֹהֶיךָ וּבְאָלָתוֹ. וּמִנַּיִן שֶׁאֵין אָלָּה אֶלָּא שְׁבוּעָה, רַבִּי נְחֶמְיָה וְרַב נַחְמָן דְּיָפוֹ בְּשֵׁם רַבִּי יַעֲקֹב דְּקֵסָרִין מִן הֲדָא (במדבר ה, כא): וְהִשְׁבִּיעַ הַכֹּהֵן אֶת הָאִשָּׁה בִּשְׁבֻעַת הָאָלָה, וְכֵיוָן שֶׁעָבְרוּ עַל תְּנַאי הַר סִינַי אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (ויקרא כו, טז): אַף אֲנִי אֶעֱשֶׂה זֹאת לָכֶם. אָמַר רַבִּי פִּנְחָס כְּתִיב (הושע ו, ז): וְהֵמָּה כְּאָדָם עָבְרוּ בְרִית, בְּרַם הָכָא (הושע יא, ט): כִּי אֵל אָנֹכִי וְלֹא אִישׁ. אָמַר רַבִּי אַהֲבָה בַּר זְעֵירָא, כְּתִיב (איכה ב, יז): עָשָׂה ה' אֲשֶׁר זָמָם, כְּמָה שֶׁכָּתוּב בְּתוֹרָתוֹ (ויקרא כו, יח): וְיָסַפְתִּי לְיַסְּרָה, כֵּן עָשָׂה חַס וְשָׁלוֹם, אֶלָּא (איכה ב, יז): בִּצַּע אֶמְרָתוֹ, מַה בִּצַּע אֶמְרָתוֹ, פְּשָׁרָה פָּשַׁר. רַבִּי יַעֲקֹב דִּכְפַר חָנִין אָמַר בִּזַּע פּוּרְפִּירָה. רַבִּי בֶּרֶכְיָה מַיְתֵי לָהּ מִן הֲדָא (ויקרא כו, כה): וְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם בְּרִית. תָּנֵי רַבִּי חִיָּא נָקָם בַּבְּרִית וְנָקָם שֶׁאֵינוֹ בַּבְּרִית, אֵיזֶה נָקָם שֶׁאֵינוֹ בַּבְּרִית, רַבִּי עֲזַרְיָה וְרַבִּי אַחָא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר זֶה סִמּוּי עֵינַים שֶׁסִּמּוּ אֶת עֵינֵי מֶלֶךְ יְהוּדָה, שֶׁנֶּאֱמַר (יחזקאל יז, יט): כֹּה אָמַר ה' אֱלֹהִים חַי אָנִי אִם לֹא אָלָתִי אֲשֶׁר בָּזָה, אִם לֹא אָלָתִי, זוֹ שְׁבוּעָה שֶׁנִּשְׁבַּע לִנְבוּכַדְנֶצַּר. וּבְרִיתִי אֲשֶׁר הֵפִיר, זֶה בְּרִיתִי שֶׁל הַר סִינָי. וּנְתַתִּיו בְּרֹאשׁוֹ, וּשְׁאָר כָּל הַגּוּף לֹא לָקָה. רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן זֶה סִמּוּי עֵינַיִם שֶׁהוּא תָּלוּי בָּרֹאשׁ, וְכֵיוָן שֶׁגָּלוּ לְבָבֶל אָמְרוּ לִנְבוּכַדְנֶצַּר (דניאל ג, טז יח): נְבוּכַדְנֶצַּר לָא חַשְׁחִין אֲנַחְנָא הֵן אִיתַי אֱלָהָנָא וגו' וְהֵן לָא יְדִיעַ לֶהֱוֵי לָךְ מַלְכָּא דִּי לֵאלָהָךְ לָא אִיתָנָא פָלְחִין, אֲמַר לְהוֹן הַקָּדוֹשׁ בָּרוּךְ הוּא (זכריה ט, יא): גַּם אַתְּ בְּדַם בְּרִיתֵךְ, נִזְכַּרְתִּי אוֹתוֹ הַדָּם שֶׁבְּסִינַי, לְפִיכָךְ (זכריה ט, יא): שִׁלַּחְתִּי וגו' אֵין מַיִם בּוֹ, אָמַר רַבִּי פִּנְחָס אֵין כָּאן עוֹד (תהלים עט, ג): שָׁפְכוּ דָּמָם כַּמַּיִם סְבִיבוֹת יְרוּשָׁלָיִם. וְהוּא עֵד אֵלּוּ יִשְׂרָאֵל (ישעיה מג, יב): וְאַתֶּם עֵדַי נְאֻם ה' וַאֲנִי אֵל, אוֹ רָאָה (דברים ד, לה): אַתָּה הָרְאֵתָ לָדַעַת, אוֹ יָדָע, (דברים ד, לט): וְיָדַעְתָּ הַיּוֹם. אִם לֹא יַגִּיד וְנָשָׂא עֲוֹנוֹ, אִם לֹא תַגִּידוּ אֱלָהוּתִי לְאֻמּוֹת הָעוֹלָם הֲרֵי אֲנִי פּוֹרֵעַ מִכֶּם, אֵימָתַי (ישעיה ח, יט): וְכִי יֹאמְרוּ אֲלֵיכֶם דִּרְשׁוּ אֶל הָאֹבוֹת.
Rabbi Pinḥas interpreted the verse regarding Israel before Mount Sinai. “And if a person will sin” – “I saw, and, behold, you had sinned” (Deuteronomy 9:16). “And hear the voice of adjuration” – “and His voice we heard from the midst of the fire” (Deuteronomy 5:21). Rabbi Yoḥanan said: They made a commitment between them that He would not disavow them and they would not disavow Him. Rabbi Yitzḥak said: When a king administers an oath to his legions, he administers the oath only with a sword, as though to say, anyone who violates these conditions, this sword will pass over his neck. So too, “Moses took half the blood” (Exodus 24:6).
How did Moses know how much was half the blood? Rabbi Yehuda ben Rabbi Ilai said: The blood divided on its own. Rabbi Natan said: Its appearance changed; half of it became black and half of it was red. Bar Kappara said: An angel descended in the image of Moses and divided it. Rabbi Yitzḥak said: A voice was emerging from Mount Ḥorev and saying: Half the blood is until here. Rabbi Yishmael taught: Moses was well versed in the halakhot of blood, and he divided it.15Due to his expertise in the halakhot concerning the blood of sacrifices and the fact that he needed to conduct the ceremony at Mount Sinai, Moses was given Divine aid in dividing the blood (see Etz Yosef). “He placed it in the basins [baaganot]” (Exodus 24:6) – Rabbi Huna in the name of Rabbi Avin: It is written baaganat.16The plural word “basins [baaganot]” is written without the vav and can therefore be read in the singular [baaganat], implying that the basins were as one, in that they were the same size. This one was not larger than that one, and that one was not larger than this one. Moses said before the Holy One blessed be He: ‘What shall be done with Your portion?’ He said to him: ‘Sprinkle it upon the people.’ ‘What shall be done with their portion?’ He said to him: ‘Sprinkle it upon the altar.’ “And half the blood he sprinkled on the altar.”
Rabbi Berekhya and Rabbi Ḥiyya in the name of Rabbi Yosei bar Ḥanina: He took an oath to them and they took an oath to Him. He took an oath to them, “I took an oath to you and entered into a covenant with you; the utterance of the Lord God” (Ezekiel 16:8). They took an oath to Him, to the Holy One blessed be He, as it is stated: “To pass you into the covenant of the Lord your God and into His ala” (Deuteronomy 29:11). From where is it derived that ala is nothing other than an oath? Rabbi Neḥemya and Rav Naḥman of Yafo in the name of Rabbi Yaakov of Caesarea: From this: “The priest shall administer to the woman the oath of the ala” (Numbers 5:21). When they violated the conditions made at Mount Sinai, the Holy One blessed be He said to them: “I, too, will do so to you” (Leviticus 26:16). Rabbi Pinḥas said: It is written: “But they, like men, have violated the covenant” (Hosea 6:7); however, here, “for I am God and not man” (Hosea 11:9).
Rabbi Ahava bar Ze’eira said: It is written: “The Lord has done what He devised” (Lamentations 2:17), just as it is written in His Torah: “I will punish [you] additionally” (Leviticus 26:18). Did He do so? Heaven forbid. Rather, “He implemented His statement” (Lamentations 2:17). What is: “He implemented [bitza] His statement [emrato]”? He made a compromise.17The word bitza can mean “he halved.” Thus, the verse would be saying that God implemented only half of His statement concerning the punishment to which Israel would be subject. Rabbi Yaakov of Kefar Ḥanin said: He rent [biza] His royal garment.18Imra is the Aramaic term for the hem of a garment.
Rabbi Berekhya cites it from this: “I will bring upon you a sword avenging the vengeance of the covenant” (Leviticus 26:25). Rabbi Ḥiyya taught: There is vengeance that is for the covenant and vengeance that is not for the covenant. Which is the vengeance that is not for the covenant? Rabbi Azarya and Rabbi Aḥa said in the name of Rabbi Yoḥanan: This is the blinding of the eyes, as they blinded the eyes of the king of Judah,19The Babylonians blinded Zedekiah, king of Judah (II Kings 25:7). as it is stated: “So said the Lord God: As I live, if not My oath that he scorned [and My covenant that he breached I will place upon his head]” (Ezekiel 17:19) – this is the oath that he took to Nebuchadnezzar.20Zedekiah had violated an oath of allegiance he had taken to Nebuchadnezzar, king of Babylonia. He was punished for this in addition to being punished for violating the covenant between God and Israel. “And My covenant that he breached” – this is the covenant of Mount Sinai. “I will place upon his head” – and the rest of the body was not afflicted? Rabbi Shmuel bar Naḥman in the name of Rabbi Yonatan: This is the blinding of the eyes, which are located on the head.
Once they were exiled to Babylon, they said to Nebuchadnezzar: “Nebuchadnezzar, we have no need [to answer you].… Behold our God.… Behold; if not, let it be known to you, king, that we will not worship your gods” (Daniel 3:16–18).21This statement was made by Ḥananya, Mishael, and Azarya in response to Nebuchadnezzar’s threat that if they would not bow to his idol he would have them thrown into a fiery furnace. The Holy One blessed be He said to them:22Ḥananya, Mishael, and Azarya. “You too, for the blood of your covenant” (Zechariah 9:11), I have remembered that blood that was in Sinai; therefore, “I have released [your prisoners from the pit] in which there is no water” (Zechariah 9:11). Rabbi Pinḥas said: It shall no longer be that “they spilled their blood like water around Jerusalem” (Psalms 79:3).
“And he is a witness” – this is Israel: “You are My witnesses, the utterance of the Lord, and I am God” (Isaiah 43:12). “Who either saw [raa]” – “you have been shown [horeita] in order to know” (Deuteronomy 4:35). “Or knew” – “you shall know this day” (Deuteronomy 4:39). “If he does not tell, he shall bear his iniquity” – if you do not tell of My divinity to the nations of the world, I will exact vengeance against you. When? “When they say to you: Seek the necromancers” (Isaiah 8:19).
אָמַר רַבִּי סִימוֹן בְּאֵרִי לֹא נִתְנַבֵּא אֶלָּא שְׁנֵי פְּסוּקִים וְלֹא הָיָה בָּהֶם כְּדֵי סֵפֶר, וְנִטְפְּלוּ בִּישַׁעְיָה, וְאֵלּוּ הֵן: וְכִי יֹאמְרוּ אֲלֵיכֶם, וַחֲבֵרוֹ. אָמַר רַבִּי יוֹחָנָן כָּל נָבִיא שֶׁנִּתְפָּרֵשׁ שְׁמוֹ וְנִתְפָּרֵשׁ שֵׁם אָבִיו, נָבִיא וּבֶן נָבִיא, וְכָל נָבִיא שֶׁנִּתְפָּרֵשׁ שְׁמוֹ וְלֹא נִתְפָּרֵשׁ שֵׁם אָבִיו, הוּא נָבִיא וְאָבִיו אֵינוֹ נָבִיא. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא מַיְיתֵי לָהּ מִן הֲדָא (עזרא ה, א): וְהִתְנַבִּי זְכַרְיָה בַר עִדּוֹא נְבִיַּאיָּא, שֶׁהָיָה נָבִיא בֶּן נָבִיא. וְרַבָּנָן אָמְרִין בֵּין שֶׁנִּתְפָּרֵשׁ וּבֵין שֶׁלֹּא נִתְפָּרֵשׁ שְׁמוֹ נָבִיא וּבֶן נָבִיא, שֶׁכֵּן עָמוֹס אָמַר לַאֲמַצְיָה (עמוס ז, יד): לֹא נָבִיא אָנֹכִי וְלֹא בֶן נָבִיא, מַה זֶּה נָבִיא וְהוּא אוֹמֵר לֹא נָבִיא אָנֹכִי, אַף אָבִיו הָיָה נָבִיא וְהוּא אוֹמֵר וְלֹא בֶן נָבִיא אָנֹכִי. כָּתוּב אֶחָד אוֹמֵר (מלכים ב כ, א): יְשַׁעְיָה בֶן אָמוֹץ הַנָּבִיא, וְכָתוּב אֶחָד אוֹמֵר (מלכים ב יט, ב): יְשַׁעְיָה הַנָּבִיא בֶּן אָמוֹץ, שֶׁהָיָה נָבִיא בֶּן נָבִיא. (ישעיה ח, יט): הֲלוֹא עַם אֶל אֱלֹהָיו יִדְרשׁ, כָּל אֻמָּה וְלָשׁוֹן תִּסְגּוֹד לֵאלֹהֶיהָ, (ישעיה ח, יט): הַמְצַפְצְפִים, אֵלּוּ הַמְצַיְינִין. (ישעיה ח, יט): וְהַמַּהְגִּים, אֵלּוּ הַמְנַהֲמִין, הֲלוֹא עַם אֶל אֱלֹהָיו יִדְרשׁ, כָּל אֻמָּה וְלָשׁוֹן תִּזְכֹּר לֵאלֹהֶיהָ, (ישעיה ח, יט): בְּעַד הַחַיִּים אֶל הַמֵּתִים, אָמַר רַבִּי לֵוִי מָשָׁל לְאֶחָד שֶׁאִבֵּד אֶת בְּנוֹ וְהָלַךְ לְתָבְעוֹ בֵּין הַקְּבָרוֹת, פִּקֵּחַ אֶחָד שֶׁרָאָה אוֹתוֹ אָמַר לוֹ בִּנְךָ שֶׁאִבַּדְתָּ חַי אוֹ מֵת, אָמַר לוֹ חַי, אָמַר לוֹ שׁוֹטֶה שֶׁבָּעוֹלָם דַרְכָּן שֶׁל מֵתִים לִהְיוֹת נִתְבָּעִים אֵצֶל חַיִּים שֶׁמָּא חַיִּים אֵצֶל מֵתִים, בְּכָל מָקוֹם חַיִּים עוֹשִׂים צָרְכֵי מֵתִים שֶׁמָּא הַמֵּתִים עוֹשִׂים צָרְכֵי חַיִּים, כָּךְ אֱלֹהֵינוּ חַי וְקַיָּם לְעוֹלָם, שֶׁנֶּאֱמַר (ירמיה י, י): וַה' אֱלֹהִים אֱמֶת, מַהוּ אֱמֶת, אָמַר רַבִּי אָבִין שֶׁהוּא אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם, אֲבָל אֱלֹהֵי עוֹבְדֵי כּוֹכָבִים, מֵתִים הֵן, שֶׁנֶּאֱמַר (תהלים קטו, ה ו): פֶּה לָהֶם וְלֹא יְדַבֵּרוּ עֵינַיִם לָהֶם וְלֹא יִרְאוּ אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ, מֵתִים הֵן, וְאָנוּ מַנִּיחִים חַי הָעוֹלָמִים וּמִשְׁתַּחֲוִים לַמֵּתִים. (ישעיה ח, כ): לְתוֹרָה וְלִתְעוּדָה, הַתּוֹרָה מְעִידָה בָּנוּ (ישעיה ח, כ): אִם לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין לוֹ שָׁחַר, רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, רַבִּי יוֹחָנָן אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בָּנַי אִמְּרוּ לְעוֹבְדֵי כּוֹכָבִים אֲשֶׁר אֵין לוֹ שָׁחַר כַּדָּבָר הַזֶּה אֵינוֹ מַזְרִיחַ לָכֶם אוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל אִמְּרוּ לָהֶן לְאֻמּוֹת הָעוֹלָם אֲשֶׁר אֵין לוֹ שָׁחַר, אִם לְעַצְמוֹ אֵינוֹ מַזְרִיחַ כֵּיצַד יַזְרִיחַ לַאֲחֵרִים. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר חשֶׁךְ וַאֲפֵלָּה שִׁמְשׁוּ בְּאֶרֶץ מִצְרַיִם שְׁלשָׁה יָמִים, שֶׁנֶּאֱמַר (שמות י, כב): וַיְהִי חשֶׁךְ אֲפֵלָּה בְּכָל אֶרֶץ מִצְרַיִם, ָל תֹּהוּ וָבֹהוּ לֹא שִׁמְּשׁוּ בָּעוֹלָם הַזֶּה, וְהֵיכָן הֵן עֲתִידִין לְשַׁמֵּשׁ בִּכְרַךְ גָּדוֹל שֶׁל רוֹמִי, שֶׁנֶּאֱמַר (ישעיה לד, יא): וְנָטָה עָלֶיהָ קַו תֹהוּ וְאַבְנֵי בֹהוּ. וְרַבָּנָן אָמְרֵי אֻמּוֹת הָעוֹלָם שֶׁלֹּא קִבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מִתּוֹךְ הַחשֶׁךְ, עֲלֵיהֶם הוּא אוֹמֵר (ישעיה ס, ב): כִּי הִנֵּה הַחשֶׁךְ יְכַסֶּה וגו', אֲבָל יִשְׂרָאֵל שֶׁקִּבְּלוּ אֶת הַתּוֹרָה שֶׁנִּתְּנָה מִתּוֹךְ הַחשֶׁךְ, דִּכְתִיב (דברים ה, כ): כְּשָׁמְעֲכֶם אֶת הַקּוֹל מִתּוֹךְ הַחשֶׁךְ, עֲלֵיהֶם הוּא אוֹמֵר (ישעיה ס, ב): וְעָלַיִךְ יִזְרַח ה' וּכְבוֹדוֹ עָלַיִךְ יֵרָאֶה.
Rabbi Simon said: Be’eri23The father of the prophet Hosea (see Hosea 1:1). prophesied only two verses, and they were not enough to constitute a book, and they were appended to Isaiah. These are they: “When they say to you” (Isaiah 8:19) and its counterpart.24Isaiah 8:20. Rabbi Yoḥanan said: Every prophet whose name is mentioned and the name of his father is mentioned, he is a prophet, son of a prophet. Every prophet whose name is mentioned and the name of his father is not mentioned, he is a prophet and his father is not a prophet. Rabbi Elazar in the name of Rabbi Yosei ben Zimra cites it from here: “Zechariah son of Ido, prophets…prophesied” (Ezra 5:1) – [the plural term is used] because he was a prophet, son of a prophet. The Rabbis said: Whether his name is mentioned or whether it is not mentioned he is a prophet, son of a prophet, as Amos said to Amatzya: “I am not a prophet, and not the son of a prophet” (Amos 7:14). Just as he was a prophet and he said “I am not a prophet,” so too, his father was a prophet and he said: “I am not the son of a prophet,” One verse says: “Isaiah son of Amotz the prophet” (II Kings 20:1), and one verse says: “Isaiah the prophet, son of Amotz” (II Kings 19:2) as he was a prophet, son of a prophet.
“Should a people not seek its own God?” (Isaiah 8:19) – each nation and language will worship its god. “Hametzaftzefim” (Isaiah 8:19) – these are those who chirp. “Vehamagim” (Isaiah 8:19) – these are those who roar. “Should a people not seek its own God?” – each nation and language will remember its god. “On behalf of the living to the dead” (Isaiah 8:19) – Rabbi Levi said: This is analogous to one who lost his son and went to seek him among the graves. A clever person who saw him said to him: ‘Your son whom you lost, is he alive or dead?’ He said to him: ‘Alive.’ He said to him: ‘You fool! It is the way of the dead to be inquired about among the living, but are the living inquired about among the dead? Everywhere, the living perform the needs of the dead. Do the dead, perhaps, perform the needs of the living?’ So too, our God lives and endures, as it is stated: “The Lord God is truth” (Jeremiah 10:10).
What is “truth”? Rabbi Avin said: That He is the living God and King of the universe. But the gods of the idolaters are dead, as it is stated: “They have mouths, but cannot speak. They have eyes, but cannot see. They have ears, but cannot hear” (Psalms 115:5–6). They are dead, but we forsake one who lives eternally and prostrate ourselves to the dead.
“By the Torah and by the testimony” (Isaiah 8:20) – the Torah warns us: “Surely, they will talk of this matter that has no dawn” (Isaiah 8:20). Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: The Holy One blessed be He said to Israel: ‘My children, say to the idolaters that [idolatry] has no dawn, like this object that does not illuminate for you.’ Rabbi Shimon ben Lakish said: The Holy One blessed be He said to Israel: ‘Say to the idolaters that it has no dawn; if it does not illuminate for itself, how will it illuminate for others?’
Rabbi Abba bar Kahana said: Darkness and thick darkness prevailed in the land of Egypt for three days, as it is stated: “There was darkness, a thick darkness in the entire land of Egypt [for three days]” (Exodus 10:22). Emptiness and disorder have not prevailed in this world. Where are they destined to prevail? In the great city of Rome, as it is stated: “He shall stretch over it a line of emptiness and plumb bobs of disorder” (Isaiah 34:11). The Rabbis say: The nations of the world who did not receive the Torah that was given from the midst of the darkness, in their regard it says: “For, behold, the darkness will cover…” (Isaiah 60:2). But Israel, who received the Torah that was given from the midst of the darkness, as it is written: “[It was] when you heard the voice from the midst of the darkness” (Deuteronomy 5:20), in their regard it says: “But upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2).