“I pleaded with the Lord at that time, saying” (Deuteronomy 3:23). “I pleaded with the Lord” – halakha : If a person of Israel is standing and praying, is it permitted for him to pray in a loud voice? So taught our Sages: If one was standing and praying, may he, perhaps, make his voice heard? Hannah already articulated this: “Hannah, she was speaking in her heart” (I Samuel 1:13). May he, perhaps, recite all three as one? This was already articulated in Daniel: “And three times a day he knelt on his knees, and prayed, and gave thanks before his God” (Daniel 6:11). May he, perhaps, pray at any time that he wishes? David already articulated: “Evening and morning and noon, I speak and cry aloud, and He hears my voice” (Psalms 55:18). May he, perhaps, demand [that God provide for] his needs and leave? Solomon already articulated: “To hear the cry and the prayer” (I Kings 8:28); “cry” – this is praise of the Holy One blessed be He; “and prayer” – for a person’s needs. Abba Shaul says: This is an indicator regarding prayer – if a person focused his heart for prayer, he may be certain that his prayer is heard, as it is stated: “You will focus their heart; You will incline Your ear” (Psalms 10:17). Rabbi Yoḥanan said: Prayer is called by ten expressions, and these are: Shava , tze’aka , ne’aka , rina , pegia , bitzur , keria , nipul , pilul , and taḥanunim . Shava and tze’aka , as it is stated: “The children of Israel sighed due to the work, and they cried out [ vayizaku ] [and their plea [ shavatam ] rose to God]” (Exodus 2:23). Ne’aka , as it is written: “God heard their groan [ naakatam ]” (Exodus 2:24). Rina and pegia , as it is written: “Do not pray on behalf of this people, and do not lift up a cry [ rina ] or a prayer on their behalf, and do not plead [ tifga ] with Me, [for I am not listening to you]” (Jeremiah 7:16). Bitzur and keria , as it is written: “In my distress [ batzar ] I called [ ekra ] to the Lord” (Psalms 18:7). Nipul , as it is written: “I threw myself down [ va’etnapal ] before the Lord” (Deuteronomy 9:18). Pilul , as it is written: “Pinḥas stood and prayed [ vayfalel ]” (Psalms 106:30). Taḥanunim , as it is written: “I pleaded [ va’etḥanan ] with the Lord.” Of all of them Moses prayed only with the expression of plea [ taḥanunim ]. Rabbi Yoḥanan said: From here you learn that no creature has any claim on its Creator, as Moses, the master of all the prophets, came only with an expression of plea. Rabbi Levi said: Why did Moses come only with an expression of plea [ taḥanunim ]? The parable says: Be careful not to be caught in a contradiction. How so? So said the Holy One blessed be He to Moses: “I will favor [ veḥanoti ] whom I favor” (Exodus 33:19). [God] said to him: ‘Upon one who has [credit] with Me, “I will have mercy” (Exodus 33:19); I will act with him with the attribute of mercy. One who does not have [credit] with Me, “ veḥanoti ” – I will act [mercifully] with him as a free [ ḥinam ] gift.’ When Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “It is enough for you; [do not continue speaking to Me about this matter]” (Deuteronomy 3:26). [Moses] said before Him: ‘Master of the universe, did You not say this to me: One who does not have [credit] with Me, “ veḥanoti ” – I will act [mercifully] with him as a free [ ḥinam ] gift? Now I am not saying that anything is due to me from You, but act with me with grace [ ḥinam ].’ From where is this derived? From what we read regarding the matter: “I pleaded [ va’etḥanan ] with the Lord.” Another matter: “I pleaded with the Lord” – this is what the verse said: “You chastise a man with punishments for iniquity, consuming his delight like a moth. Surely man is mere nothingness” (Psalms 39:12). What is “with punishments for iniquity”? Because of one iniquity that Moses performed, that he chastised Your children and said to them: “Hear now defiant ones” (Numbers 20:10), You afflicted him and rebuked him. “A man” is none other than Moses, as it is stated: “The man Moses was very humble” (Numbers 12:3). What is “consuming his delight like a moth”? All the delight that Moses desired, to enter the Land [of Israel], You caused to be consumed, like a moth that gets into garments and causes them to rot. “His delight” is nothing other than the Land of Israel, like the matter that is stated: “And give you a land of delight…” (Jeremiah 3:19). If that is what befell the righteous Moses, all the more are the rest of the people destined for nothingness and destined for the Day of Judgment. “Surely man is mere nothingness” – Rav Aḥa said: He that became a god [ elo’ah ], as it is stated: “I have put you as a god [ elohim ] for Pharaoh” (Exodus 7:1), is now pleading and prostrating himself: “I pleaded with the Lord.” Another matter: “I pleaded” – this is what the verse said: “He changes the times and the seasons…” (Daniel 2:21). Rabbi Avin said: To what is the matter comparable? To a king who had a close friend who would appoint generals, governors, and commanders. Sometime later, they saw that he was requesting from the gatekeeper to enter the palace, but he would not let him. Everyone was astonished and said: Yesterday he was appointing generals, governors, and commanders, and now he requests from the gatekeeper to enter the palace, and he does not let him? They would say to him [the questioner]: ‘His time has passed.’ So, Moses would issue a decree on the Holy One blessed be He, and He would fulfill it: “Arise Lord” (Numbers 10:35), “return Lord” (Numbers 10:36), “but if the Lord creates a creation [ yivra Hashem ]” (Numbers 16:30) – if an opening was created for it from the six days of Creation, that is fine, but if not, “may the Lord, create [ yivra Hashem ].” But now, he is pleading and prostrating himself [in prayer] to enter the Land of Israel, but his [request]is not accepted; his time has passed: “At that time, saying.” “I pleaded with the Lord” – this is what the verse said: “A poor person speaks with pleas, and a wealthy one responds harshly” (Proverbs 18:23). Rabbi Tanḥuma said: “A poor person speaks with pleas” – this is Moses, who came to his Creator with pleas. “And a wealthy one responds harshly” – the wealthy One of the world, namely the Holy One blessed be He. He answered him harshly, as it is stated: “Do not continue speaking to Me” (Deuteronomy 3:26). Another matter: Rabbi Yoḥanan said: “A poor person speaks with pleas [ taḥanunim ]” (Proverbs 18:23) – these are the prophets of Israel. “And a wealthy one responds harshly” (Proverbs 18:23) – these are the prophets of the nations of the world. Rabbi Yoḥanan said: There was no one in the nations of the world more righteous than Job, and he came only with reproaches [ tokhaḥot ], as it is stated: “I would organize my case before Him and fill my mouth with arguments [ tokhaḥot ]” (Job 23:4). There were none greater among the prophets than Moses and Isaiah, and both of them came only with pleas. Isaiah said: “Lord, be gracious to us [ ḥanenu ] ; we have longed for You” (Isaiah 33:2), and Moses said: “I pleaded [ va’etḥanan ] with the Lord.” Another matter: “I pleaded with the Lord” – to what is the matter comparable? To a noblewoman who bore a child. All the days that her son was alive, she would enter the palace with impunity. When her son died, she began asking to enter with pleas. So, as long as Israel was alive in the wilderness, Moses would enter before the Holy One blessed be He with impunity: “Lord, why will Your wrath be enflamed against Your people” (Exodus 32:11)? “Please pardon the iniquity of this people…” (Numbers 14:19). When Israel died in the wilderness, he began asking to enter the Land of Israel with pleas – “I pleaded.” “At that time” – at what time? It was at the time that Joshua was appointed, as it is stated: “I commanded Joshua [at that time]” (Deuteronomy 3:21). Rav Huna said: When the Holy One blessed be He said to Moses: ‘Joshua’s tenure has arrived,’ at that moment Moses began asking for mercy to enter the land. To what is the matter comparable? To a governor who, during his tenure, would issue decrees and the king would fulfill them. He would redeem whom he wanted and imprison whom he wanted. When he was replaced and another was appointed in his stead, he began asking the gatekeeper to enter, but he would not let him. So, Moses, all the days of his tenure he would imprison whom he wanted, as it is stated: “They, and everything that was theirs, descended alive [into the abyss]” (Numbers 16:33). He redeemed whom he wanted, as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). When he was replaced and Joshua was appointed in his stead, as it is stated: “Take to you Joshua son of Nun” (Numbers 27:18), he began pleading to enter the land. The Holy One blessed be He said to him: “It is enough for you” (Deuteronomy 3:26). Another matter: “At that time saying” – what is “saying [ lemor ]”? Rabbi Azarya said: It is to say [ lemor ] to [all future] generations that they should pray in times of trouble. As Moses, although it was stated to him: “You will not cross this Jordan” (Deuteronomy 3:27), he began pleading. Another matter: What is “saying”? Rabbi Akiva said: Moses said: ‘Master of the universe, answer me regarding my words, whether I will be entering the Land of Israel or I will not be entering.’ Another matter: What is “saying”? He said before Him: ‘Master of the universe, write my sin for the generations.’ Rabbi Shmuel said: To what is the matter comparable? It is to a king who decreed that anyone who gathers and eats Sabbatical Year produce will be circulated [in disgrace] before a public assembly. A certain woman went, gathered, and ate. They began circulating her around the public assembly. She said to him: ‘My lord the king, if you please, let these unripe fruits be suspended from my neck, so the residents of the city will not say: They discovered that she had performed an act of sorcery or adultery. From the fact that they see the unripe fruit around my neck, they will know that it is due to them that I am being circulated around the public assembly.’ So, Moses said: ‘Master of the universe, let my sin be written for the generations, so Israel will not say: Moses falsified the Torah or said something that he was not commanded, and they will know that it was for nothing other than the water.’ That is, “at that time saying.” “Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is in the heavens or on the earth who can act in accordance with Your actions and according to Your mighty deeds” (Deuteronomy 3:24). “Lord God, You have begun” – what is “Lord God”? Rabbi Yehoshua ben Korḥa said: In two places, Moses likened himself to Abraham, but it was to no avail for him. How so? The Holy One blessed be He called to Abraham, and he said: “I am here,” as it is stated: “And said to him: Abraham; and he said: I am here” (Genesis 22:1). What is “I am here”? I am here for priesthood, I am here for kingship; and he merited priesthood and kingship. From where is it derived that he merited priesthood? As it is stated: “The Lord has taken an oath, and He will not renounce it; you are priest forever by My decree, like Malkitzedek” (Psalms 110:4). He merited kingship, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Moses, too, sought to do so, as it is stated: “He said: Moses, Moses; and he said: I am here” (Exodus 3:4). I am here for priesthood; I am here for kingship. The Holy One blessed be He said to him: “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). “Do not approach [ tikrav ] here [ halom ]” (Exodus 3:5). You have no involvement with the priesthood, as it is stated: “The stranger who approaches [ hakarev ] shall be put to death” (Numbers 3:10). You have no involvement with the kingship, as it is stated: “That You have brought me here [ halom ]” (II Samuel 7:18). Abraham said: “Lord God, what will You give to me?” (Genesis 15:2). Rabbi Levi said: He said before Him: ‘Master of the universe, if through justice I deserve to have children, give them to me; if not, give them to me through mercy. The Holy One blessed be He said: ‘As you live, you deserve them’: “And, behold, the word of the Lord was to him…[one who will emerge from your loins, he will be your heir]” (Genesis 15:4). Moses, too, said so: “Lord God, You have begun” – if through justice I deserve to enter the Land of Israel, let me enter; if not, let me enter through mercy. The Holy One blessed be He said to him: “Do not glorify yourself before a king…” “As you will not cross this Jordan” (Deuteronomy 3:27) – when Moses saw how resolute the matters were, he began speaking harsh words. “Lord God, You have begun” – he said before Him: ‘Master of the universe, why am I not entering the land? Is it because I said: “Hear now, defiant ones”? It was You who said first: “As a safekeeping, as a sign for the defiant ones”’ (Numbers 17:25). Another matter: “Lord God, You have begun” – Rabbi Reuven said: Moses said before the Holy One blessed be He: ‘Why are You doing this to me? It was You who first approached me.’ From where is this derived? It is as it is stated: “An angel of the Lord appeared to him in a flame of fire from inside the bush” (Exodus 3:2). He said to Him: ‘After You elevated me, You are demoting me from my elevated stature?’ The Holy One blessed be He said to him: ‘But I took an oath.’ [Moses] said before Him: ‘Master of the universe, when I requested, did You not break an oath? Did You not take an oath that You would eradicate Your children, and You reconsidered, as it is stated: “The Lord reconsidered”’ (Exodus 32:14)? Another matter: Rabbi Levi said: He said before Him: ‘Joseph’s bones will enter the land, but I will not enter the land?’ The Holy One blessed be He said to him: ‘The one who acknowledged his land will be buried in his land, and the one who did not acknowledge his land will not be buried in his land.’ Joseph acknowledged his land; from where is this derived? His master’s wife said: “See, he brought us a Hebrew man…” (Genesis 39:14), and he did not deny it; rather, “I was stolen from the land of the Hebrews” (Genesis 40:15). He was buried in his land. From where is this derived? As it is stated: “The bones of Joseph, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). ‘You, who did not acknowledge your land, will not be buried in your land.’ How so? Yitro’s daughters said: “An Egyptian man rescued us from the shepherds” (Exodus 2:19), and he heard and was silent. That is why he was not buried in his land. “Ascend to the top of the peak, and lift your eyes to the west, and to the north, and to the south, and to the east, and see with your eyes, as you will not cross this Jordan” (Deuteronomy 3:27). “As you will not cross this Jordan” – the Holy One blessed be He said to Moses: ‘If you are buried here with them, by your merit, they will come with you.’ Rabbi Levi said: To what is the matter comparable? It is to one whose copper coins were scattered in a dark place. He said: If I say: Illuminate for me so I will gather my copper coins, no person will pay attention to me. What did he do? He took one gold coin and cast it in their midst and began shouting: ‘Illuminate for me. I had one gold coin, and it fell from me here,’ and they illuminated for him. What did he do? After taking the gold coin, he said to them: ‘Wait for me so that I can gather the copper coins,’ and he gathered them. Thanks to the gold coin, the copper coins were gathered. So the Holy One blessed be He said to Moses: ‘If you are buried with them in the wilderness, they will all come by your merit, and you will come at their head,’ as it is stated: “He saw the first for himself, [as there the plot of the lawgiver is hidden;] he came at the head of the people” (Deuteronomy 33:21). “For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him” (Deuteronomy 4:7). “For who is a great nation…” – halakha : If a person of Israel recited Shema , is it permitted for him to pause after reciting Shema and then to pray? So taught the Sages: There are three acts that must be performed immediately [following another act]: Immediately following placing of the hands [on an animal that is about to be sacrificed] is its slaughter; immediately following redemption is prayer; and immediately following washing the hands is the blessing. One who does so, what is his reward? Rabba bar Abbahu said: If he placed hands and slaughtered, he may be certain that his offering will be accepted. If he washed his hands and immediately recited the blessing, he may be certain that the Accuser will not denounce him during his meal. If he recited Shema and immediately prayed, he may be certain that his prayer will be heard. Rabbi Yehuda ben Rabbi Simon said: You find idols that are near but distant, but the Holy One blessed be He is distant but near. How are idols near? An idolater crafts an idol and stands it in his house with him; it is near. From where is it derived that it is distant? As it is stated: “Even if one will call to it, it will not answer…” (Isaiah 46:7); that is distant. The Holy One blessed be He is distant and near. How so? Rabbi Yehuda ben Rabbi Simon said: From here to the heaven is a walking distance of five hundred years; that is distant. And from where is it derived that He is near? As a person stands and prays and contemplates within his heart, and the Holy One blessed be He is near, such that He hears his prayer, as it is stated: “You, who hear prayer, all flesh comes to You” (Psalms 65:3). David said before the Holy One blessed be He: ‘Master of the universe, when the nations of the world come to pray before You, do not answer them, as they do not come to You wholeheartedly. Rather, they go to their idol, and it does not answer them. They see that their trouble is severe, and they come to You. You, too, should not answer them,’ as it is stated: “They cried out, but there was no savior; to the Lord, who did not answer them” (Psalms 18:42). What is “they cried out”? They cried out to their idol. ‘And when they come to You, “to the Lord, who did not answer them.” But when Israel calls to you, immediately, hear our prayer, as it is stated: “When I call, answer me, God of my righteousness”’ (Psalms 4:2). The Holy One blessed be He said to him: ‘What did you say, “when I call, answer me”? As you live, I will answer you before you call Me, as it is stated: “Before they call, I will answer” (Isaiah 65:24), as I do not have another nation other than you.’ From where is this derived? It is from what we read regarding the matter: “For who is a great nation.” “May the Lord answer you on a day of trouble” (Psalms 20:2) – the Rabbis said: To what is the matter comparable? To a king’s son who took to evil ways. He had three tutors. The first said: ‘Let us make for him chains [that weigh] one hundred litra .’ The second said: ‘He will not be able to withstand chains of one hundred litra . Instead, make for him chains [weighing] twelve litra .’ The third came and said: ‘How will he be able to withstand chains of twelve litra ? Make for him chains [weighing] one litra .’ So, Moses said: Let chains of one hundred litra be made for them, as it is stated: “Many evils and troubles will find them” (Deuteronomy 31:17). David said: Let chains of twelve litra be made for them, as it is stated: “May the Lord answer you on a day of trouble” – just as the day is twelve hours. When Jeremiah arose, he said before Him: ‘Master of the universe, they do not have the strength to withstand what David said: “May the Lord answer you on a day of trouble.” Instead, make for them chains of one litra ,’ as it is stated: “It is a time of trouble for Jacob, but from it he will be saved” (Jeremiah 30:7). Another matter: “May the Lord answer you on a day of trouble” (Psalms 20:2) – Reish Lakish said: To what is the matter comparable? To a woman who was sitting on the birthing stool and she was in distress as she was about to give birth. They said: ‘May He who answered your mother answer you.’ So, David said to Israel: ‘May He who answered Jacob answer you. What prayer did Jacob offer? “I will craft there an altar to God who answers me on the day of my trouble” (Genesis 35:3). You too, “may the Lord answer you at a time of trouble; may the name of the God of Jacob fortify you”’ (Psalms 20:2). Moses said before the Holy One blessed be He: ‘Master of the universe, when You see Your children in distress and there is no one to ask for mercy for them, answer them immediately.’ The Holy One blessed be He said to him: ‘Moses, as you live, whenever they call Me I will answer them,’ as it is stated: “As is the Lord our God in all of our calling to Him.” Another matter: “As is the Lord our God” – this is what the verse said: “But as for me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14). Rabbi Ḥanina bar Pappa asked Rabbi Shmuel bar Naḥman: ‘What is [the meaning of] that which is written: “But as for me, let my prayer come to You, Lord, at a time of favor”?’ He said to him: ‘The gates of prayer are sometimes open and sometimes locked, but the gates of repentance are always open.’ [Rabbi Ḥanina] said to him: ‘From where is this derived?’ [He answered:] ‘As it is written: “You answer us justly with awesome deeds, God of our salvation, shelter of all ends of the earth and the farthest sea” (Psalms 65:6) – just as a ritual bath is sometimes open and sometimes locked, so, the gates of prayer are sometimes open and sometimes locked. But just as the sea is always open, so, the hand of the Holy One blessed be He is always open to accept penitents.’ Rav Anan said: The gates of prayer, too, are never locked, as it is written: “As is the Lord our God in all of our calling [ korenu ] to Him.” Calling is nothing other than prayer, as it is stated: “It will be, before they call, I will answer” (Isaiah 65:24). Rabbi Ḥiyya Rabba said: It is written: “Put your hope in the Lord; be strong and let your heart take courage, and put your hope in the Lord” (Psalms 27:14) – pray, and pray again, and there will be a time when it will be granted to you. Another matter: “But as for me, let my prayer [come to You, Lord, at a time of favor]” (Psalms 69:14) – David, because he was an individual, said: “A time of favor.” But the prayer of the community never returns unanswered. That is, “as is the Lord our God in all of our calling to Him.” “For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [ Elo’ah ] created”? It is written: “In the beginning God [ Elohim ] created”’ (Genesis 1:1). He said to them: ‘Is created [ baru ]” written? “Created [ bara ]” is written. And is it written: “God said [ vayomeru ] let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)? “Said [ vayomer ]” is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27). They said to him: ‘But is it not written: “For who is a great nation that has God near [ kerovim ] it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’ Another matter: “That has God near it” – Rabbi Yoḥanan said: When the ministering angels gather before the Holy One blessed be He, saying: ‘When is Rosh HaShana and when is Yom Kippur,’ the Holy One blessed be He says to them: ‘Why are you asking Me? Let us, I and you, go to the earthly court.’ From where is this derived? As it is written: “That has God near [ kerovim ] it” – it is not written here [of God]: “Who has a nation near [Him]” but rather [it is written of Israel]: “That has God near it” – He and His entire entourage. Rabbi Yoḥanan said: The Holy One blessed be He said: ‘Until you became My nation – “the appointed times of the Lord” (Leviticus 23:2). From then on – “that you shall proclaim them”’ (Leviticus 23:2). Another matter: “That has God near it” – if a person has a wealthy relative, he acknowledges him; but if [his relative] is poor, he disowns him and says that he is not his relative. But the Holy One blessed be He, as it were, [is different]. Israel were enslaved in Egypt; the Holy One blessed be He said: I am their relative. From where is this derived? As it is stated: “The children of Israel, the people who are near [ kerovo ] to Him” (Psalms 148:14). If [a man’s] relative is poor, he renders himself primary and [the relative] secondary. What does he say: So-and so-seeks to be close to me. But the Holy One blessed be He, as it were, renders Israel primary – it is not written here, “who has a nation that is near,” but rather, “that has God near it.” Another matter: “For who is a great nation” – Rabbi Ḥama bar Rabbi Ḥanina said: Which is the nation that is exalted by its gods like this nation? The way of the world is that a nation seeks to wage war and they do not know whether they will win or they will not win; but Israel certainly wins, as it is stated: “For who is a great nation [that has God near it].” Another matter: Rabbi Tanḥuma said: There was an incident involving a certain ship on which all [the passengers] were idolaters, and there was one Jew among them. They reached a certain island. They said to that Jew: ‘Take money, go up onto this island and purchase something for us from there.’ He said to them: ‘Am I not a stranger? Do I know where I am going?’ They said: ‘Is there a Jew who is a stranger? Everywhere you go, your God is with you.’ That is, “that has God near it.” What is, “in all of our calling to Him”? The Rabbis said: There is prayer that is answered after forty days. From whom do you derive this? From Moses, as it is written: “I fell before the Lord, as at the first, forty days…” (Deuteronomy 9:18). There is prayer that is answered after twenty days. From whom do you derive this? From Daniel, as it is written: “I ate no tasty bread…until the completion of three weeks of days” (Daniel 10:3), and then he said: “Lord, hear; Lord, forgive…” (Daniel 9:19). There is prayer that is answered after three days. From whom do you derive this? From Jonah, as it is written: “Jonah was in the innards of the fish [for three days and three nights]” (Jonah 2:1). And then: “Jonah prayed to the Lord his God from the innards of the fish” (Jonah 2:2). There is prayer that is answered after one day. From whom do you derive this? From Elijah, as it is written: “[It was at the time of offering up the afternoon offering] that Elijah the prophet approached, and he said…[Today it will be known that You are God in Israel]” (I Kings 18:36). There is prayer that is answered after one time period. From whom do you derive this? From David, as it is written: “But as for me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14). There is a prayer that even before it is expressed from his mouth, the Lord will answer, as it is stated: “It will be, before they call, I will answer” (Isaiah 65:24). “When you will beget children, and children’s children, and you will have been long in the land, and you will act corruptly and craft an idol, the image of anything, and you will perform evil in the eyes of the Lord your God, to anger Him” (Deuteronomy 4:25). “When you will beget children” – halakha : Is it permitted for a person of Israel to round the corners of his head? So taught the Sages: These are the matters that are prohibited due to the ways of the Amorite: One who cuts [his hair] in the komi style and one who grows a forelock. What is cutting [one’s hair] in the komi style? This is one who cuts the corners of his head and leaves a handle of locks. For what is he liable? He incurs forty lashes. But one who grows a forelock grows it only for the sake of idol worship, and there is no punishment harsher than that for idol worship, as the Holy One blessed be He is zealous only in its regard. From where is this derived? As it is stated: “You shall have no other gods before Me…” (Exodus 20:3). And it is written: “For the Lord your God is a consuming fire, a zealous God” (Deuteronomy 4:24). The Rabbis said: Since there is no substance to idols, why does it call them deities? Rabbi Pinḥas bar Ḥama said: In order to give a reward to everyone who forsakes it. The Holy One blessed be He said: Even though it has no substance, since a person forsakes it, I ascribe to him as though he had been worshipping something that had substance and came to Me. Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: Since the punishment for idol worship is that harsh, I must caution them about it, so they will not say: Had He cautioned us we would have forsaken it. The Holy One blessed be He said to Isaiah: ‘Do not think that perhaps I did not caution them against idol worship. Initially, before they came to Sinai to receive the Torah, I cautioned them against idol worship.’ From where is this derived? It is written as follows: “I told you beforehand; before you came, I announced it to you” (Isaiah 48:5) – before you came to Sinai I announced blessings and curses to you. Why? “Lest you say: My graven image made them; my idol and my cast image commanded them” (Isaiah 48:5) – that is why I cautioned them about it. Through whom did I caution them? Through Moses My servant. From where is this derived? It is from what we read regarding the matter: “When you will beget children, and children’s children.” Another matter: This what the verse said: “As they increased, so they sinned against Me; I will change their honor into shame” (Hosea 4:7). What is “as they increased”? Rabbi Shmuel bar Naḥmani said: It means that everything that the prominent individuals perform, the generation performs. How so? If the Nasi permits something and the president of the court prohibits it, [the president of the court will say:] ‘If the Nasi permits should I prohibit? The judges will say: If the president of the court permits, shall we prohibit? The rest of the generation says: If the judges permit, shall we prohibit? Who caused the entire generation to sin? It was the Nasi , who sinned first. Rabbi Simlai said: It is written: “For their mother committed harlotry; she who conceived them acted shamefully” (Hosea 2:7) – as they put their own words to shame before the masses. How so? The Sage sits and lectures in public: ‘Do not lend with interest,’ and he lends with interest. He says: ‘Do not rob,’ and he robs. He says: ‘Do not steal,’ and he steals. Rabbi Berekhya said: There was an incident involving a certain person whose garment was stolen, and he went to file a complaint about it with the judge, and he found it spread on his bed. And Rabbi Berekhya said: There was an incident involving a certain person whose kettle was stolen, and he went to file a complaint about it with the judge, and he found it on his stove. That is, “as they increased, so they sinned against Me.” Another matter: “As they increased, so they sinned against Me” (Hosea 4:7) – Rabbi Tanḥuma said: The more lands I provided for them, the more they sinned against Me. From where is this derived? As it is stated: “Their altars too will be as heaps on the furrows of the field” (Hosea 12:12). Another matter: The more I increased their wealth, the more they sinned against Me. From where is this derived? As it is stated: “Their silver and gold they made into idols for themselves” (Hosea 8:4). Another matter: The more I increased their kings, the more they sinned against Me. From where is it derived? It is as it is stated: “All their kings have fallen; no one among them calls to Me” (Hosea 7:7). Another matter: The more I increased their children, the more they sinned against Me, as it is stated: “When you will beget children…” Another matter: “When you will beget children” – this what the verse said: “The act of the righteous brings life; the yield of the wicked is sin” (Proverbs 10:16). “The act of the righteous brings life” – Rabbi Tanḥum said: This is Elifaz, who grew up on Isaac’s lap. “The yield of the wicked is sin” – this is Amalek, who grew up on Esau’s lap. Another matter: “The act of the righteous brings life” (Proverbs 10:16) – everything that David and Solomon his son did was to give life to Israel. What is “the yield of [ tevuat ] the wicked is sin” (Proverbs 10:16) – with one entry [ bevia ] that Menashe made into the Holy of Holies, he brought about sin for Israel, as he crafted a four-faced idol and took it into the Sanctuary. From where is this derived? As it is stated: “And behold, north of the gate of the altar was this image of infuriation in the entrance [ babia ]” (Ezekiel 8:5). Rabbi Aḥa said: This is a great cry of injustice [ biya ] for the world; the temporary resident ousts the landlord. Why did he craft a four-faced idol? It was corresponding to the four beasts that bear the throne of the Holy One blessed be He. Another matter: Why four faces? It was corresponding to the four directions of the world. Anyone who would come from the four directions of the world would prostrate himself to this idol. What did the Holy One blessed be He do to [Menashe]? He delivered him into the hand of his enemies. From where is this derived? As it is stated: “The Lord brought upon them the commanders of the army of the king of Assyria. [They captured Menashe…] and bound him with fetters” (II Chronicles 33:11). They crafted for him a bronze cauldron, placed him inside it, and they kindled a fire beneath it, and he was being burned in it. At that moment, Menashe cried out to all the deities in the world to whom he would sacrifice, but not even one of them answered him, as it is stated: “Even if one will call to it, it will not answer, it will not save him from his trouble” (Isaiah 46:7). When Menashe saw that his trouble was severe, as not even one of them answered him, he began crying out to the Holy One blessed be He. He said before Him: ‘Master of the universe, I cried out to all the deities in the world, although I knew that they lacked substance. Master of the universe, You are the God over all gods, and if You do not answer me, I will say: Perhaps, God forbid, that all beings are alike.’ The Holy One blessed be He said to him: ‘Wicked one, by right I should not answer you, as you have angered Me; however, in order not to slam the door before penitents, so they will not say: Menashe sought to repent and was not accepted, I will answer you.’ From where is this derived? As it is stated: “He prayed to Him, and He acceded to his entreaty [ vaye’ater lo ]” (II Chronicles 33:13) – He excavated on his behalf [ vayaḥtor lo ]. This teaches that the ministering angels were sealing the windows of the firmament so that his prayer would not ascend to Heaven. What did the Holy One blessed be He do? He excavated beneath the Throne of Glory and accepted his prayer. “And returned him to Jerusalem to his kingdom” (II Chronicles 33:13) – Rabbi Shmuel bar Unya said in the name of Rabbi Aḥa: He returned him with the wind, just as it is said: He causes the wind to blow. At that moment, Menashe acknowledged that the Lord is God. Another matter: “The act of the righteous is life” (Proverbs 10:16) – these are the righteous ones who came into the land, who had lived in the days of Moses. “The yield of the wicked is sin” (Proverbs 10:16) – “when you will beget children, and children’s children, and you will have been long in the land…” What is “to anger Him”? Rabbi Elazar said: They would sit and calculate which forbidden relation is more egregious, as it is stated: “One [committed an abomination] with his neighbor’s wife, and [one] defiled [his daughter-in-law] with lewdness” (Ezekiel 22:11). What is “with lewdness”? With forethought. They would say: One who consorts with a married woman is executed with strangulation, and one who consorts with his daughter-in-law is executed with stoning. The daughter-in-law is more egregious than the married woman. Rabbi Yishmael taught: “A man and his father go to the same young woman [in order to profane My holy name]” (Amos 2:7). Could it be for lust? The verse states: “In order to profane My holy name” – that is “to anger Him.” Rabbi Levi said: Israel were not exiled until seven patrilineal houses became wicked: “Children” – two; “children’s children” – two; “and you will have been long in the land, and you will act corruptly and craft,” that is seven. “The Lord will disperse you among the peoples, and you will remain few in number among the nations where the Lord will lead you” (Deuteronomy 4:27). “When you are in distress, and all these matters befall you in the end of days, you will return to the Lord your God, and you will heed His voice” (Deuteronomy 4:30). The Rabbis said: May the name of the Holy One blessed be He be blessed, as He knows what was and what is destined to be, as it is written: “Telling the outcome from the outset…” (Isaiah 46:10). How so? In this portion, Moses showed Israel how they are destined to be exiled if they sin, and how they repent, and how they are redeemed. How are they destined to [be exiled if they] sin? As it is written: “You will perform evil in the eyes of the Lord” (Deuteronomy 4:25), and then: “The Lord will disperse you among the peoples.” And then, “when you are in distress, [and all these matters] befall you…[you will return to the Lord your God]. What is, “when you are in distress”? Rabbi Yoḥanan said in the name of Rabbi Akiva: Any distress that is experienced by an individual is distress, and any distress that is not experienced by an individual is not distress. Another matter: “When you are in distress” – Rabbi Yoḥanan himself said: Any distress in which Israel and the idolaters are partners is distress, and any distress that is of Israel themselves is not distress. Rabbi Yoḥanan expounded: Like their distress in Shushan the citadel, which was confined to Israel, as it is stated: “Great mourning for the Jews” (Esther 4:3). The Holy One blessed be He immediately caused their salvation to develop. From where is this derived? “For the Jews there was light and joy” (Esther 8:16). Another matter: Rabbi Elazar said: When Israel was redeemed from Egypt, they were redeemed only due to these five matters: Due to distress, due to repentance, due to the merit of the patriarchs, due to mercy, and due to the end. Due to distress, as it is written: “The children of Israel sighed” (Exodus 2:23). Due to repentance, as it is written: “Their plea rose to God” (Exodus 2:23). Due to the merit of the patriarchs, as it is written: “God remembered His covenant [with Abraham, with Isaac and with Jacob]” (Exodus 2:24). Due to mercy, as it is written: “God saw the children of Israel” (Exodus 2:25). And due to the end, as it is written: “And God knew” (Exodus 2:25). In the future, too, they will be redeemed only due to those five matters: Due to distress, as it is written: “When you are in distress” – that is due to distress. “You will return to the Lord your God” (Deuteronomy 4:30) – that is due to repentance. “As the Lord your God is a merciful God” (Deuteronomy 4:31) – that is due to mercy. “Nor forget the covenant of your fathers” (Deuteronomy 4:31) – that is due to the merit of the patriarchs. “And all these matters befall you by the end of days” (Deuteronomy 4:30) – this is due to the end. David articulated them: “He saw their distress” (Psalms 106:44) – that is due to distress. “When He heard their cry” (Psalms 106:44) – that is due to repentance. “He remembered His covenant for them” (Psalms 106:45) – that is due to the merit of the patriarchs. “He caused them to receive mercy” (Psalms 106:46) – that is due to mercy. “Save us, Lord our God, and gather us in and save us from the nations” (I Chronicles 16:35) – this is due to the end. Another matter: “You will return to the Lord your God” – there is nothing greater than repentance. There was incident where our Rabbis, Rabbi Eliezer, Rabbi Yehoshua, and Rabban Gamliel, were in Rome. The Emperor’s ministers issued an edict, saying: Within thirty days there will not be a Jew in the entire world. One of the ministers of the king feared Heaven. He came to Rabban Gamliel and revealed the matter to him. The Rabbis were very upset. That one who feared Heaven said to them: ‘Do not be upset. Within thirty days, the God of the Jews will stand with them.’ After twenty-five days, he revealed the matter to his wife. She said to him: ‘Twenty-five days have passed.’ He said to her: ‘Five more days.’ His wife was more righteous than he. She said to him: ‘Do you not have a ring? Suck on it and die. The ministers’ [meetings] will be suspended for thirty more days in your [honor], and the edict will be annulled.’ He heeded her, sucked his ring, and died. Our Rabbis heard and went to his wife to console her. Our Rabbis said: ‘Pity for a ship that set sail and did not remit the tariff’; in other words, this righteous man was not circumcised. His wife said to them: ‘I know what you are saying, but, as you live, the ship did not pass before it remitted its tariff.’ She immediately entered an inner room and brought out to them a box containing the foreskin with blood-soaked rags placed upon it. Our Rabbis read this verse in his regard: “Ministers of the peoples have assembled, the people of the God of Abraham. For the shields of the earth belong to God; He is greatly exalted” (Psalms 47:10). What is “shields of the earth”? The Holy One blessed be He said to Abraham: ‘I have become a powerful shield,’ as it is stated: “I am a shield for you” (Genesis 15:1) – for this one, I will become many shields. How so? The Holy One blessed be He said to Abraham: “I will render you a great nation and I will bless you and I will render your name great” (Genesis 12:2), and then he circumcised himself, but to this one I promised nothing. What is, “he is greatly exalted”? He is more greatly exalted than Abraham. Another matter: “You will return to the Lord your God” – Rabbi Shmuel Peragrita said in the name of Rabbi Meir: To what is the matter comparable? It is to a king’s son who took to evil ways, and the king would send his tutor after him and say to him: ‘Repent, my son.’ The son would send him, and said to his father: ‘How can I have the audacity to return? I am ashamed before you.’ His father would send [the tutor] and [have him] say to [his son]: ‘My son, is there a son who is ashamed to return to his father? If you return, will you not be returning to your father?’ So, the Holy One blessed be He sent Jeremiah to Israel when they sinned, and He said to him: ‘Go and say to My children: Repent.’ From where is this derived? As it is stated: “Go, and proclaim these matters…[repent, deviant Israel]” (Jeremiah 3:12). Israel would say to Jeremiah: ‘How can we have the audacity to return to the Holy One blessed be He?’ From where is this derived? As it is stated: “We will lie in our shame, and our humiliation will cover us, [as we have sinned to the Lord our God]” (Jeremiah 3:25). The Holy One blessed be He would send [Jeremiah] and say [to Israel]: ‘If you repent, will you not be returning to your Father?’ From where is this derived? “For I have been a Father to Israel…” (Jeremiah 31:8). Rabbi Azarya said: The Holy One blessed be He said to Jeremiah: ‘Go and say to Israel: As you live, I am not renouncing you. You said to Me at Sinai: “My innards yearn for Him” (Song of Songs 5:4); this is what I too say to you.’ From where is this derived? As it is stated: “Is Ephraim a dear son to Me…[My innards yearn for him]” (Jeremiah 31:19). “You shall know this day and restore to your heart that the Lord, He is the God in Heaven above and upon earth below; there is no other” (Deuteronomy 4:39) “Then, Moses designated three cities beyond the Jordan toward the rising sun” (Deuteronomy 4:41). “Then, Moses designated” – halakha : Regarding how many matters was Adam the first man commanded? So the Sages taught: Adam the first man was commanded regarding six matters: Regarding idol worship, regarding profaning the Name, regarding judges, regarding bloodshed, regarding illicit relations, and regarding robbery. Rabbi [Yehuda HaNasi] said: All of them are [alluded to] in one verse, as it is stated: “The Lord God commanded the man, [saying: From every tree of the garden you may eat]” (Genesis 2:16). “Commanded [ vaytzav ]” – this is idol worship, as it is stated: “[Ephraim is exploited…] because he willingly followed an order [ tzav ]” (Hosea 5:11). “The Lord” – this is profaning the Name, as it is stated: “And one who blasphemes the name of the Lord [shall be put to death]” (Leviticus 24:16). “God [ Elohim ]” – this is the judges, as it is stated: “The statement of both parties shall come to the judges [ elohim ]” (Exodus 22:8). “The man” – this is bloodshed, as it is stated: “One who sheds the blood of man, [by man shall his blood be shed]” (Genesis 9:6). “Saying” – these are illicit relations, as it is stated: “Saying, behold, if a man sent his wife away…[but you acted licentiously]” (Jeremiah 3:1). “From every tree of the garden you may eat” – but not from what has been obtained through robbery – [God thereby] commanded him regarding robbery. For all of them there is forgiveness, except for bloodshed, as it is stated: “One who sheds the blood of man, by man shall his blood be shed.” Rabbi Levi said: But there are many men who killed, and died in their beds. They answered him: What is “by man shall his blood be shed”? When all people will come [back to life] in the future, at that time, his blood will be shed. They said: There was an incident involving two brothers, one of whom killed the other. What did their mother do? She took a cup and filled it with [her son’s] blood and placed it in a tower. She would enter each day and find that blood effervescent. One time, she entered, looked at it, and found that it had settled. At that moment, she knew that her other son had been killed, to realize what is stated: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6). “Then, Moses designated” – this is what the verse said: “One who loves silver will never be satisfied with silver [nor one who loves abundance with produce]” (Ecclesiastes 5:9). Do we not know that a person never satisfies himself? What is “with silver”? The Rabbis say: These are Torah scholars who love matters of Torah, which were compared to silver, as it is stated: “The acquisition of understanding is choicer than silver” (Proverbs 16:16). Rav Naḥman said: One who loves Torah is never satisfied with Torah. What is “nor one who loves abundance with produce”? One who avidly longs for Torah, “nor…with produce” – but he does not produce students – “this, too, is futility” (Ecclesiastes 5:9). Rav Aḥa said: One who studies Torah and does not teach, he has no futility greater than that. Another matter: “One who loves silver” (Ecclesiastes 5:9) – Rabbi Yitzḥak said: One who loves mitzvot is never satisfied with mitzvot. How so? You find two greats of the world, David and Moses, who were not satisfied. David, although the Holy One blessed be He said to him: “However, you will not build this House for Me” (see II Chronicles 6:9), David would say to himself: Just because the Holy One blessed be He said to me: “You will not build the House,” will I sit idle? What did he do? He hurried himself and prepared all its needs before he died. From where is this derived? As it is stated: “Behold, in my affliction, I have prepared for the House of my Lord [one hundred thousand talents of gold, and one million talents of silver…]” (see I Chronicles 22:14). Likewise, Moses, although the Holy One blessed be He said to him: “As you will not cross this Jordan” (Deuteronomy 3:27), Moses said: Will I pass from the world and not designate cities of refuge? Immediately, “then Moses designated.” What is written prior to the matter? “You shall know this day, and restore to your heart” (Deuteronomy 4:39) – Rabbi Meir said: The Holy One blessed be He said: You and your heart know the actions that you performed, and that the suffering that I brought upon you did not correspond to [the severity of] your actions. Another matter: “That the Lord, He is the God” – the Rabbis said: Yitro ascribed substance to idol worship, as it is stated: “Now I know that the Lord is greater than all the gods” (Exodus 18:11). Naaman partially acknowledged, as it is stated: “Behold, now I know that there is no God in all the earth, except in Israel” (II Kings 5:15). Raḥav placed Him in Heaven and on earth, as it is stated: “Because the Lord your God, He is God in Heaven above and on earth below” (Joshua 2:11). Moses placed Him even in the empty space of the world, as it is stated: “That the Lord, He is the God in Heaven above and upon earth below; there is no other.” What is, “there is no other”? Even in the empty space of the world. Rabbi Hoshaya said: The Holy One blessed be He said: “Give her from the fruit of her hands” (Proverbs 31:31) – you [Moses] attested in My regard: “There is no other”; I too attest in your regard: “There has not risen another prophet in Israel like Moses” (Deuteronomy 34:10). What is written? “So that it will be good for you, and you will extend your days” (Deuteronomy 22:7). Israel said before the Holy One blessed be He: ‘Master of the universe, is this extended days? A person kills a person unwittingly, the blood redeemer pursues him to kill him, and everyone dies before his time.’ The Holy One blessed be He said to Moses: ‘As you live, they are speaking correctly. Go and designate cities of refuge for them,’ as it is stated: “Then, Moses designated.” What did Moses see that led him to devote himself to [designating] the cities of refuge? Rabbi Levi said: One who ate the dish knows its taste. How so? When Moses killed the Egyptian, he went out on the second day and found Datan and Aviram quarreling with one another, as it is stated: “He emerged on the second day, [and behold, two Hebrew men were fighting, and he said to the wicked one: Why do you strike your neighbor?]” (Exodus 2:13). Rabbi Aivu said: This [wicked one] was Datan. [Datan] began demeaning him: “Do you propose to kill me?” (Exodus 2:14). When Pharaoh heard this, he said: ‘How many things have I heard and been silent. Now that he has arrived at bloodshed, apprehend him.’ How did he flee from Pharaoh, as it is written: “Moses fled from Pharaoh” (Exodus 2:15)? Rabbi Yannai said: The executioner came to place the sword on his neck; the sword was blunted on his neck, which turned into marble. Solomon lauded him: “Your neck is like an ivory tower” (Song of Songs 7:5). Rabbi Evyatar said: Moreover, the sword caromed off his neck and it turned onto the executioner. From where is this derived? As it is stated: “He delivered me from the sword of Pharaoh” (Exodus 18:4) – Moses said: The Holy One blessed be He delivered me but not the executioner. Bar Kappara said: An angel descended in Moses’s image and facilitated his flight. They thought the angel was Moses. Rabbi Yehoshua said: See the miracles that the Holy One blessed be He performed on behalf of Moses: All of Pharaoh’s scholars, some of them became mute, some of them became deaf, some of them became blind, and Moses fled and they did not see him. Know that when the Holy One blessed be He sought to send him on a mission, he began hesitating. The Holy One blessed be He said to him: ‘Do you not recall what I did to Pharaoh’s scholars,’ as it is stated: “The Lord said to him: Who gives a mouth to a person, [or who renders one mute, or deaf, or sighted, or blind]” (Exodus 4:11)? ‘At that time I stood with you, and now, will I not stand with you?’ Rabbi Yitzḥak said: Come and see that the actions of the Holy One blessed be He are not like the actions of mortal man. The way of the world is that mortal man procures himself a patron who protects him. If he is apprehended and placed on trial, [his friends] go and find his patron and say to him: ‘A member of your household has been apprehended.’ He says to them: ‘I will protect him.’ But if he is taken out to be executed, where is he and where is his patron? But the Holy One blessed be He is not so. The ministering angels said to Him: ‘A member of your household, Moses, has been apprehended.’ He said to them: ‘I will protect him.’ They said to Him: ‘He is standing before Pharaoh; his sentence is being read; he is being taken out for execution.’ He said to them: ‘I will protect him.’ He was taken out for execution, and the Holy One blessed be He delivered him. From where is this derived? As it is stated: “He delivered me from the sword of Pharaoh” (Exodus 18:4). Another matter: A person who has a patron and he is apprehended in his sin and cast to a place of beasts – where is he and where is his patron? Daniel was cast into the lions’ den, and the Holy One blessed be He delivered him. From where is this derived? As it is stated: “My God sent His angel, and he shut the lions’ mouths” (Daniel 6:23). Another matter: If a person procures himself a patron and performs a sin, and the judge decrees upon him that he is to be burned, where is he and where is his patron? But the Holy One blessed be He is not so. The ministering angels said before the Holy One blessed be He: ‘A member of Your household, Abraham, was apprehended.’ He said to them: ‘I will protect him.’ They said to Him: ‘He is standing before Amrafel, his sentence is being read, and he is about to be burned.’ He said to them: ‘I will protect him.’ [Abraham] was cast into the fiery furnace, and the Holy One blessed be He descended and delivered him. From where is this derived? As it is stated: “He said to him: I am the Lord, who took you out of Ur of the Chaldeans” (Genesis 15:7). Another matter: If a person procures himself a patron and he is apprehended in his sin, and the judge decrees upon him that he is to be cast into the sea, where is he and where is his patron? But the Holy One blessed be He is not so. Jonah was cast into the sea, and the Holy One blessed be He delivered him. From where is this derived? As it is stated: “The Lord spoke to the fish, and it spewed Jonah [upon the dry land]” (Jonah 2:11). Another matter: “Then Moses designated” – Rabbi Aivu said: When Moses fled, he began to sing a song [of praise], as it is stated: “And he settled in the land of Midian, and he sat at the well” (Exodus 2:15). Just as Israel sang a song at the well, so Moses sang a song at the well. Rabbi Levi said: [He sang] because the portion of the murderer in the city of refuge took effect through him. “Then, Moses designated three cities beyond the Jordan toward the rising sun” – what is “toward the rising sun”? Rabbi Yosei ben Rabbi Ḥanina said: The Holy One blessed be He said to Moses: ‘Cause the sun to shine for the murderer and give him refuge where he can be exiled, so that he will not be eradicated due to the iniquity of murder, just as the sun illuminates the world.’ “For the murderer to flee there, who kills his neighbor unintentionally and he did not hate him previously; he shall flee to one of these cities and live” (Deuteronomy 4:42). Another matter: “For the murderer to flee there” – the Rabbis said: To what is the matter comparable? To a craftsman who was crafting a statue of the king. As he was crafting it, it broke in his hands. The king said: ‘Had he done so intentionally, he would be killed. Now that he broke it unintentionally, he shall be exiled and sentenced to hard labor.’ So, the Holy One blessed be He decreed: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6). But one who kills another unwittingly, unintentionally, will be exiled from his place, as it is stated: “He shall flee to one of these cities and live.” The Holy One blessed be He said: In this world, because the evil inclination is there, [people] kill one another and die. But in the future, I will uproot the evil inclination from you, and there will be no death in the world – “He will eliminate death forever” (Isaiah 25:308). “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4) – halakha : If a person of Israel recited Keriat Shema but was not precise in enunciating its letters, has he fulfilled his obligation? So taught the Sages: If one recited [ Shema ] and was not precise in his enunciation of its letters, Rabbi Yosei says: He fulfilled his obligation. Rabbi Yehuda says: He did not fulfill his obligation. What is precise enunciation of the letters? Our Rabbis taught us: “ Bekhol levavkhem ” (Deuteronomy 11:13) – one must separate between one lamed and the other lamed . “ Vaavadtem mehera ” (Deuteronomy 11:17) – one must separate between one mem and the other mem . Rav Yehuda said in the name of Rav: If one is reciting Shema and walking, he must stand still while accepting the kingdom of Heaven. What is [the acceptance of] the kingdom of Heaven? “The Lord is our God, the Lord is one.” From when did Israel merit to recite Shema ? Rabbi Pinḥas bar Ḥama said: Israel merited to recite Shema from the giving of the Torah. How so? You find that the Holy One blessed be He began [to speak] at Sinai only with this matter. He said to them: “Hear Israel” (Deuteronomy 6:4), “I am the Lord your God” (Exodus 20:2). All of them answered and said: “The Lord is our God, the Lord is one” (Deuteronomy 6:4). Moses said: Blessed be the name of His glorious kingdom for ever and ever. The Rabbis say: The Holy One blessed be He said to Israel: My children, everything that I created, I created in pairs. The heavens and the earth are a pair; the sun and moon are a pair; Adam and Eve are a pair; this world and the World to Come are a pair. But My glory is singular and unique in the world. From where is this derived? From what we read regarding this matter: “Hear, Israel: The Lord is our God, the Lord is one.” Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Whom else do I have in heaven? And besides You, I desire nothing on earth” (Psalms 73:25). Rav said: There are two firmaments: The heavens and the heavens of the heavens. Rabbi Elazar said: There are seven firmaments: The heavens, the heavens of heavens, Rakia , Sheĥakim , Maon , Zevul , Arafel . The Holy One blessed be He opened them all for Israel, to inform them that there is no God other than He. The Assembly of Israel said before the Holy One blessed be He: ‘Master of the universe, who do I have in Heaven other than [You, in] Your glory? Just as I have no one in heaven other than You, so I have not desired another [god] on earth; just as I have not associated any other god with You in Heaven, so I did not associate any other god with You on earth. Rather, each day I enter synagogues and attest that there is no god other than You, and I say: “Hear, Israel: The Lord is our God, the Lord is one”’ (Deuteronomy 6:4). Another matter: “Hear Israel” (Deuteronomy 6:4) – this is what the verse said: “Fear the Lord, my son, and the king…” (Proverbs 24:21). What is “and the king”? Abraham, who feared Me, did I not crown him king over the world, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17). Joseph, who feared Me, as it is written: “I fear God” (Genesis 42:18), did I not crown him king over the world? “Joseph was the ruler over the land” (Genesis 42:6). Another matter: “Fear the Lord, my son, and the king [ vamelekh ]” (Proverbs 24:21) – and rule [ umlokh ] over your inclination. There was an incident involving Rabbi Shimon ben Elazar who went to a certain city in the South, and he entered a synagogue and asked a scribe; he said to him: ‘As you live, is there wine for sale here?’ He said to him: ‘Rabbi, this city is [inhabited by] Samaritans, and they do not prepare wine in ritual purity in the way that my ancestors would prepare it.’ [Rabbi Shimon] said: ‘If you have any extra [wine] of your own, give it to me, and I will purchase it from you.’ He said: ‘If you are master of your desires do not taste it.’ Rabbi Shimon ben Elazar said: ‘I am the master of my desires.’ That is, “and the king [ vamelekh ]” – rule [ umlokh ] over your inclination. Another matter: “Fear the Lord, my son, and the king [ vamelekh ]” (Proverbs 24:21) – what is vamelekh ? But not Molekh [ ve’al lamolekh ], as it is stated: “You shall not give of your offspring to pass to Molekh” (Leviticus 18:21). Alternatively, what is vamelekh ? Crown Him King [ hamlikhehu ] over you. “Do not mix with those who are different [ shonim ]” (Proverbs 24:21) – do not mix with those who say there is a second [ sheni ] god. Rabbi Yehuda bar Simon said: “It will be in all the land, the utterance of the Lord, that two portions [ pi ] of it will be eliminated and expire” (Zechariah 13:8) – the mouths [ piyot ] that say that they are two authorities will be eliminated and expire. Who is destined to survive? “And the third will remain in it” (Zechariah 13:8) – this is Israel, who are called “threes” because they are tripartite – priests, Levites, and Israelites; and they are from three patriarchs: Abraham, Isaac, and Jacob. Alternatively, because they laud the Holy One blessed be He with three sanctifications: “Holy, holy, holy” (Isaiah 6:3). Rav Aḥa said: The Holy One blessed be He became angry at Solomon when he said this verse. He said to him: Is it proper to express a matter of sanctity with an obscure expression: “Do not mix with those who are different”? He immediately came and stated the matter explicitly: “There is one and no other, without even a son or a brother” (Ecclesiastes 4:8) – [God] has no brother or son; rather, “hear, Israel: the Lord is our God, the Lord is one” (Deuteronomy 6:4). Rabbi Yitzḥak began: “The Lord is my portion, says my soul; therefore I will await Him” (Lamentations 3:24) – Rabbi Yitzḥak said: To what is the matter comparable? To a king who entered a province, and generals, rulers, and governors entered with him. Some of the residents of the province selected a general who would protect them; some of them selected a ruler; and some of them selected a governor. One who was clever said: ‘I am choosing only the king. Why? Because all of them can be replaced, but the king cannot be replaced.’ So, when the Holy One blessed be He descended to Sinai, many groups of angels descended with Him – Mikhael and his group, Gavriel and his group. Some of the nations selected Mikhael, and some of them selected Gavriel, but Israel chose the Holy One blessed be He. They said: “The Lord is my portion, says my soul”; that is, “hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4). Another matter: “Hear, Israel” (Deuteronomy 6:4) – from when did Israel merit to recite Shema ? It was from the time when Jacob was about to die. He summoned all the tribes and said to them: ‘Will you perhaps prostrate yourselves to another god after I pass from the world?’ From where is this derived? For so it is written: “Assemble and hear, sons of Jacob [and heed Israel your father]” (Genesis 49:2). What is “and heed Israel [ el Yisrael ] your father”? He said to them: ‘The God of Israel [ El Yisrael ] is your Father.’ They said to him: “Hear, Israel: The Lord is our God, the Lord is one” (Deuteronomy 6:4), and he said in a whisper: ‘Blessed be the name of His glorious kingdom for ever and ever.’ Rabbi Levi said: What does Israel say now? ‘Hear, our father Israel; the same matter that you commanded us, we continue to observe: “The Lord is our God, the Lord is one.”’ Another matter: “Hear, Israel” (Deuteronomy 6:4) – the Rabbis said: When Moses ascended on high, he heard the ministering angels, who were saying to the Holy One blessed be He: ‘Blessed be the name of His glorious kingdom for ever and ever,’ and he took it down to Israel. Why does Israel not recite it for all to hear? Rabbi Asi said: To what is the matter comparable? To one who stole jewelry from a king’s palace. He gave it to his wife and said to her: ‘Do not adorn yourself with these in public, but only in the house.’ But on Yom Kippur, when they are as pure as ministering angels, they recite it for all to hear: Blessed be the name of His glorious kingdom for ever and ever. “You shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). What is “with all your heart, with all your soul” – with each and every soul that He created for you. Rabbi Meir said: For each and every breath that a person takes, he is obligated to laud his Creator. From where is this derived? As it is stated: “Let everyone who breathes praise the Lord” (Psalms 150:6). Rabbi Simon said: The soul is called the following five names: Ruaḥ , nefesh , neshama , ḥaya , yeḥida . The Rabbis say: Come and see that the Holy One blessed be He fills His world, and [a person’s] soul fills his body. The Holy One blessed be He bears His world, and the soul bears the body. The Holy One blessed be He is One in His world, and the soul is one in the body. The Holy One blessed be He does not sleep, and the soul does not sleep. The Holy One blessed be He is the pure One in His world, and the soul is the pure one in the body. The Holy One blessed be He sees but is not seen, and the soul sees but it is not seen. Let the soul that sees but is not seen come and laud the Holy One blessed be He, who sees but is not seen. Israel said: ‘Master of the universe, this soul that lauds you, until when will it be placed in the dust [as it is written:] “Our soul is stooped in the dust”’ (Psalms 44:26)? The Holy One blessed be He said to them: As you live, the End will come, and your souls will rejoice. That is why Isaiah comforts them and says: “I will be gladdened in the Lord; my soul will exult in my God” (Isaiah 61:10). Rabbi Berekhya said: In ten places the Holy One blessed be He called Israel “bride.” They are: “With Me from Lebanon, My bride” (Song of Songs 4:8); “I came to My garden, My sister, My bride” (Song of Songs 5:1); “you have charmed Me, My sister, My bride” (Song of Songs 4:9); “how fair is your loving, My sister, My bride” (Song of Songs 4:10); “your lips drip nectar, My bride” (Song of Songs 4:11); “like the gladness of a groom with a bride” (see Isaiah 62:5); “the sound of a groom and the sound of a bride” (Jeremiah 33:11); “that you will don all of them like jewelry and you will tie them like a bride” (Isaiah 49:18); “and like a bride who bedecks herself with her ornaments” (Isaiah 61:10). Corresponding to them, Israel adorns the Holy One blessed be He with ten garments [ levushin ]. They are: “I donned [ lavashti ] righteousness, and it clothed me [ vayilbasheni ]”; “like a robe and a mitre was my justice” (Job 29:14) – these make two. “He donned [ vayilbash ] righteousness like armor” (Isaiah 59:17); “He donned [ vayilbash ] garments of vengeance as His costume [ tilboshet ]” (Isaiah 59:17) – these make five. “His garment was like white snow” (Daniel 7:9); “why is there red on your garment” (Isaiah 63:2); “The Lord reigns; He is clothed [ lavesh ] in grandeur. The Lord is clothed [ lavesh ], girded with strength” (Psalms 93:1); “You are clothed [ lavashta ] in splendor and glory” (Psalms 104:1) – these make ten. Another matter: “I will be gladdened in the Lord” (Isaiah 61:10) – to what is the matter comparable? It is to a woman whose husband, son, and son-in-law went to a country overseas…, as it is written in the Pesikta until: “I will be gladdened.”
Deuteronomy Rabbah 2
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