“These are the ordinances that you shall place before them” (Exodus 21:1). “These are the ordinances [ hamishpatim ],” that is what is written: “The might of the King is that He loves justice [ mishpat ]” (Psalms 99:4). When is might ascribed to the Holy One blessed be He? When He executes judgment upon the idolaters. Thus you find regarding the wicked Nebuchadnezzar that because he boasted and said: “Is this not the great Babylon?” (Daniel 4:27), the Holy One blessed be He said to him: ‘Wicked one, putrid discharge, you boasted and said: Due to the greatness of my might and in honor of my splendor. Do you not know that everything is Mine; greatness is Mine, might is Mine, honor is Mine, and splendor is Mine?’ Likewise, David said: “Yours, Lord, is the greatness, and the might, and the splendor, and the triumph, and the glory” (I Chronicles 29:11). And it says: “The Lord my God, You have become exceedingly great” (Psalms 104:1). The Holy One blessed be He said to Nebuchadnezzar: ‘The limited royalty that has been given you is from Me.’ Likewise Daniel said to him: ‘“To whom the God of the heavens has given the kingdom, the power, the strength, and the glory” (Daniel 2:37), and you said: Due to the greatness of my might and in honor of my splendor?’ That is, “the might of the King is that He loves justice.” The might belongs to the King of kings, the Holy One blessed be He. He loves justice and He gave it to Israel who are His beloved. That which is written: “You established equity [ meisharim ]” (Psalms 99:4); You established uprightness [ yashrut ] for Your beloved as, by means of the ordinances that You gave them, when they enter into disputes with one another they come to judgment and make peace. Israel said before the Holy One blessed be He: ‘Master of the universe, until when will You refrain from executing justice upon the idolaters?’ He said to them: ‘Until their time will arrive to be harvested,’ as it is stated: “On that day, sing about it: a vineyard of wine” (Isaiah 27:2). Does a person pick his vineyard before it ripens? Rather, after it ripens, he picks it, places it into the wine press, stomps it, and sings, and [his fellows] answer after him. Thus the Holy One blessed be He said to Israel: ‘Wait for Me until the time of Edom will arrive, and I will stomp it, as it is stated: “I will cast my shoe at Edom” (Psalms 60:10). I will open for you and you will answer after Me.’ That is why it is stated: “Sing about it: a vineyard of wine.” ‘“I, the Lord, guard it; every moment I water it” (Isaiah 27:3). It is I who guards it in order to give it many [bitter] cups to drink, as it is stated: “Every moment I water it.” If I come to look at them, I will eliminate them from the world. However, “I have no fury” (Isaiah 27:4), like they become filled with fury against My children. Rather, what do I do to them? “I would trample and ignite them together” (Isaiah 27:4).’ Rabbi Levi said: The Holy One blessed be He said to the idolaters: ‘Israel is Mine,’ as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55). ‘Fury is Mine,’ as it is stated: “The Lord is vengeful and filled with fury” (Nahum 1:2). ‘You become filled with what is Mine, against what is Mine,’ as it is stated: “If only I were given thorns and thistles in war” (Isaiah 27:4). The Rabbis say: The Holy One blessed be He said to them: ‘If I alter [ meshaneh ] My attribute of justice, I will eliminate them with one lightning bolt [ barak ], as it is stated: “If I hone [ shanoti ] My flashing [ berak ] sword” (Deuteronomy 32:41). But what do I do? “My hand will grasp judgment”’ (Deuteronomy 32:41). Likewise it says: “He will grasp My stronghold [ bema’uzi ]” (Isaiah 27:5). Ma’uzi means nothing other than justice, as it is stated: “The might [ oz ] of the King is that He loves justice” (Psalms 99:4). The Holy One blessed be He said to Israel: ‘Just as I could violate justice for the idolaters, but I do not violate it, but rather grasp justice, so you shall not go outside the bounds of justice, as it is stated: “These are the ordinances [ mishpatim ].” What is written prior to the matter: “You shall not ascend on stairs to My altar, [so that your nakedness will not be exposed upon it]” (Exodus 20:23). And it is written: “And these are the ordinances.” What does this matter have in common with that? Was the nakedness of the priests exposed? But is it not written: “Make for them linen trousers to cover the flesh of their nakedness”? (Exodus 28:42). Rather, Rabbi Avina said: Just as the Holy One blessed be He cautioned the priest to refrain from taking large steps atop the altar; rather, they should walk with measured steps, so, the Holy One blessed be He cautioned the judges that they should not take large steps in judgment. Another matter, “these are [ ve’eleh ] the ordinances,” Rabbi Abahu said: Every place where ve’eleh is written, it adds to the previous matter, and every place that eleh is written it rejects the previous matter. How so? “This is [ eleh ] the legacy of the heavens and the earth on the day that they were created” (Genesis 2:4). What did it reject? He had been creating heavens and earth and examining them. They were not pleasing to Him, and He would restore them to emptiness and disorder. When He saw this heavens and earth, they were pleasing to Him. He said: “This is the legacy of the heavens and the earth,” but what came before was not a legacy. Similarly, “this is [ eleh ] the legacy of Noah” (Genesis 6:9). What did it reject? It rejected the generation of Enosh, the generation of the Flood, and Keinan and his counterparts. Therefore it says: “The sons of Yefet, Gomer and Magog” (Genesis 10:2). Similarly, “this is [ ve’eleh ] the legacy of Ishmael son of Abraham” (Genesis 25:12), adds to the previous matter. Who are they? What is written beforehand, as it is stated: “She bore him Zimran and Yokshan” (Genesis 25:2). Here, too, “this is [ ve’eleh ] the legacy of Ishmael son of Abraham…the firstborn of Ishmael is Nevayot” (Genesis 25:12–13). They were wicked like them. Similarly, “this is [ ve’eleh ] the legacy [ toledot ] of Isaac son of Abraham” (Genesis 25:19) adds to the previous matter, to what was written beforehand: “The sons of Ishmael” (Genesis 25:16). Who was it? It was Esau and his sons, for he was a son of Isaac. If so, it may be said that since only “this is [ ve’eleh ] the legacy” is written, Jacob, too, who was part of the legacy of Isaac, is included with Esau? You find that every [time the word] toledot appears in the Bible it is written defectively, between the tav and lamed or without a vav between the dalet and the tav . except for: “This is the legacy [ toledot ] of the heavens and the earth” (Genesis 2:4), and “this is the legacy [ toledot ] of Peretz” (Ruth 4:18). And there is a compelling reason why it says: “This is the legacy [ toledot ] of the heavens and the earth” in full. It is because the Holy One blessed be He created His world and there was no angel of death in the world. That is why it is complete. When Adam and Eve sinned, the Holy One blessed be He minimized all the toledot in the Bible. When Peretz arose, his toledot became full, because the Messiah will emerge from him, in whose days the Holy One blessed be He will eliminate death, as it is stated: “He will eliminate death forever” (Isaiah 25:8). That is the reason that toledot of the heavens and earth and toledot of Peretz are full. This is the reason that toledot of Isaac is defective, to exclude Jacob from the category of the wicked. should have been written regarding Isaac with the vav . It is written without the vav as an indication that it is referring only to Esau and not to Jacob. Similarly, “this is [ eleh ] the legacy of Jacob” (Genesis 37:2), it rejected the chieftains of Esau. Similarly, “these are [ ve’eleh ] the names of the children of Israel” (Exodus 1:1), adds to the previous matter. Who were they? Those who were written beforehand: The children of Reuben and the children of Simeon. Similarly, “this is [ ve’eleh ] the legacy of Aaron” (Numbers 3:1) adds to the previous matter. Who were they? Those who were written beforehand: “These are the counted, that Moses and Aaron…counted” (Numbers 1:44). Just like those beforehand were righteous, so, too, these were righteous. Here, too, “these are [ ve’eleh ] the ordinances” adds to the previous matter, that which was written beforehand: “There He instituted for it statutes and ordinances” (Exodus 15:25). Another matter, “these are [ ve’eleh ] the ordinances.” What is written before this portion? “They shall judge the people at all times” (Exodus 18:22). And it says here: “These are the ordinances,” and the [Ten] Commandments are in the middle. This is analogous to a noblewoman who was walking, an armed guard on this side and an armed guard on that side, and she was in the middle. So, too, the [giving of the] Torah had justice before it and justice after it and it was in the middle. Likewise it says: “I walk on the path of righteousness” (Proverbs 8:20). The Torah says: In which path do I walk? I will walk in the path of those who perform righteousness. “In the midst of the paths of justice” (Proverbs 8:20), the Torah in the middle and justice before it and after it; before it, as it is stated: “There He instituted for it statutes and ordinances,” justice after it, as it is stated: “These are the ordinances.” Another matter, “these are [ ve’eleh ] the ordinances.” There were three matters to which Moses devoted his life, and they are called by his name. These are: Israel, the Torah, and the laws. Israel, how much he suffered on their account, and they were called by his name, as it is stated: “He remembered the days of old, Moses, his people” (Isaiah 63:11). Torah, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). The laws, as it is stated: “These are the ordinances that you shall place before them.” Likewise, Esther devoted her life on behalf of Israel and they were called by her name, as it is stated: “To plead with him on behalf of her people” (Esther 4:8). Come and see how excellent this portion is. How many sections are in it, and how many prohibitions the Holy One blessed be He cautioned Israel in this portion: “If you purchase a Hebrew slave” (Exodus 21:2); “if a man sells his daughter as a maidservant” (Exodus 21:7); “one who strikes his father” (Exodus 21:15). What does this matter have in common with that? The Holy One blessed be He said to Israel: ‘I acquired you in Egypt with the ten plagues that I displayed, as it is stated: “Wondrous are Your works; I know this well” (Psalms 139:14). ] my innermost parts.” The word kanita can also be translated “you have acquired.” Thus, the midrash is interpreting these two verses to mean that God has acquired us through His wondrous works, i.e. the ten plagues, which are referred to as wonders (see Exodus 3:20). Just as you are commanded not to enslave your brother more than six years, ). as I created the world in only six days; therefore, I granted you six years that you are permitted to enslave a Hebrew slave. “If a man sells his daughter as a maidservant,” I had one daughter and I sold her to you so that you do not take her out, but rather she is stored in the Ark. “She shall not be released like the release of the slaves” (Exodus 21:7). Treat her with respect, as you took her captive from Me, as it is stated: “You ascended on high; You took captives”’ (Psalms 68:19). Likewise, David praises: “Halleluya, for it is good to sing to our God, for it is pleasant” (Psalms 147:1). Rabbi Shmuel says: The Holy One blessed be He cautioned them regarding lenient matters with stringent matters, as there are many prohibitions here. For example, “one who strikes his father or his mother [shall be put to death]” (Exodus 21:15). The Holy One blessed be He said: ‘Ham, father of Canaan did not strike, but merely saw, and now he and his descendants are slaves forever, one who curses or strikes all the more so.’ Who were they? These were the Ten Tribes, who did not want to place upon themselves the yoke of the Holy One blessed be He, and Sennacheribcame upon them and exiled them. This is analogous to a king who had ten sons and they rebelled against him, and they annulled ten of his royal edicts. He said to them: ‘Just as you annulled what is mine, so I will send a fly and exact retribution from you.’ So too, the Ten Tribes rebelled against the Holy One blessed be He and nullified the Torah, as it is stated: “They denied the Lord, and they said: It is not Him” (Jeremiah 5:12). He brought the fly upon them, as it is stated: “The Lord will whistle for the fly” (Isaiah 7:18), this is Sennacherib. If Israel nullified the mitzvot it is as though they are cursing their father and mother. Father is no one other than the Holy One blessed be He, as it is stated: “Now, Lord, You are our Father” (Isaiah 64:7). Mother is the Torah, as it is stated: “Do not forsake the Torah of your mother” (Proverbs 1:8). And she raises you at Sinai, as it is stated: “I have instructed you [ horeitikha ] is expounded as an allusion to pregnancy [ herayon ]; the Torah is its mother. in the way of wisdom” (Proverbs 4:11). “If men fight and they strike a pregnant woman and her children are miscarried, but there is no fatality, he shall be fined; as the husband of the woman shall impose upon him, he shall give in court” (Exodus 21:22). “But if there will be a fatality, you shall give a life for a life” (Exodus 21:23). Come and see how much the Holy One blessed be He commanded in this portion regarding each and every matter, as it is stated: “If men fight and they strike a pregnant woman” (Exodus 21:22). If she dies, “you shall give a life for a life” (Exodus 21:23), but if she does not die, he is punished with a monetary payment. Until this point, he has not seen the light, but rather, is in his mother’s womb, as the Torah cautions Israel regarding each and every matter. This is analogous to a prince whose father cautioned him not to collide with anything and get injured, as he is so dear to him, the apple of his eye. So too, the Holy One blessed be He cautioned Israel regarding the mitzvot. Why? Because they are more dear to Him than the angels, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). Likewise, David said: “Lord our God, You answered them. You were a forgiving God to them, but You took vengeance for their misdeeds [ alilotam ]” (Psalms 99:8). ] in their mothers’ wombs. “If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five cattle for the ox and four sheep for the sheep” (Exodus 21:37). Rabbi Yehuda says: Israel said to the Holy One blessed be He: ‘There are many laws of mitzvot here. “If a man steals an ox,” because we stole an ox and crafted a calf, 3:2; 48:6). Thus, the sin of the golden calf is compared to theft, as though they stole the ox from the heavenly chariot ( Yefe To’ar ). therefore, we paid fivefold for it, as our fathers died in the wilderness because of it. “And four sheep for the sheep,” the four kingdoms that have ruled over us. And for abducting Joseph, we spent four hundred years enslaved in Egypt. Why for the ox does one give fivefold, and for the sheep he gives only fourfold? For the ox he gives fivefold because he takes it out in public. This is analogous to two who went up to the podium for judgment, one who sold the son of a prince and one who cast a stone at a statue of the prince. The one who cast the stone at the statue of the prince received five harsh lashes, and the one who sold the son of the prince paid four hundred to his master. That is why it is written: “Five cattle” (Exodus 21:37). David said: “Do not enter into judgment with Your servant” (Psalms 143:2). “You shall not afflict any widow or orphan” (Exodus 22:21). “You shall not afflict any widow or orphan.” Rabbi Yosei says: Why does God love orphans and widows? It is because their eyes are directed exclusively to Him, as it is stated: “Father of orphans, Judge of widows” (Psalms 68:6). Therefore, anyone who robs them, robs the Holy One blessed be He, as He is their Father in Heaven, and He becomes angry with him, as it is stated: “My wrath will be enflamed and I will kill you” (Exodus 22:23). This is analogous to the daughter of kings who sinned against her father and he banished her. ; Rabbi David Luria; Maharzu). She had children and she cast them upon him and left. When [the king] would see them, it was as though he would see his daughter before him. If anyone would touch them, [the king] would exact retribution against him. So too, Israel was in Zion and the Holy One blessed be He was resting in their midst, as it is stated: “This is My resting place forever” (Psalms 132:14). When they sinned, He banished them, and they cast their children upon Him, as it is stated: “We have become orphans, with no father; our mothers are like widows” (Lamentations 5:3). When He sees Israel performing mitzvot, He regrets what He did in Zion and seeks merit for it, as it is stated: “I have returned to Zion, I will dwell in the midst of Jerusalem” (Zechariah 8:3). Likewise David said: “Return, Lord, our captives” (Psalms 126:4). Another matter, “these are the ordinances” (Exodus 21:1), that is what is written: “He declares His words to Jacob” (Psalms 147:19); these are the commandments, “His statutes and ordinances to Israel” (Psalms 147:19); these are the ordinances. Because the attributes of the Holy One blessed be He are unlike the attributes of flesh and blood. The attribute of flesh and blood is that he instructs others to perform, but he does not perform anything. The Holy One blessed be He is not so. What He performs, He says to Israel to perform and to observe. There was an incident involving Rabban Gamliel, Rabbi Yehoshua, Rabbi Elazar ben Azarya, and Rabbi Akiva, who went to Rome and expounded: ‘The ways of the Holy One blessed be He are unlike flesh and blood, as they issue an edict and say to others to perform, but the Holy One blessed be He is not so.’ There was a particular heretic there. After [the audience] departed, he said to [the rabbis]: ‘Your words are nothing but falsehood. Did you not say that God says and performs? Why does He not observe Shabbat?’ ). They said to him: ‘Wicked one of the world, is a person not permitted to carry within his courtyard on Shabbat?’ He said to them: ‘Yes.’ They said to him: ‘The upper and lower realms are the courtyard of the Holy One blessed be He, as it is stated: “The entire world is filled with His glory” (Isaiah 6:3). And is it not so that even if a person is in a [location where it is] forbidden [to carry] he may carry a distance equivalent to his height?’ He said to them: ‘Yes.’ They said to him: ‘It is written: “Do I not fill the heavens and the earth?”’ (Jeremiah 23:24). Another matter, “He declares His words to Jacob” (Psalms 147:19); Rabbi Abahu said in the name of Rabbi Yosei bar Rabbi Ḥanina: This is analogous to a king who had an orchard and he would plant in it all kinds of trees. Only he would enter it, as he guarded it. When his sons came of age, he said to them: ‘My sons, I have been guarding this orchard and I have not allowed any person to enter into it. You shall guard it in the manner that I have guarded it.’ So too, God said to Israel: ‘Before I created this world, I established the Torah,’ as it is stated: “I was with Him as a nursling [ amon ]” (Proverbs 8:30). What is amon ? It is a nurse [ omen ], as it is stated: “As a nurse [ omen ] carries a nursing child” (Numbers 11:12). ‘I did not give it to any of the idolaters, but only to Israel,’ as once Israel stood and said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7), He immediately gave them [the Torah]. That is, “He declares His words to Jacob, His statutes and ordinances to Israel. He did not do so with any other nation” (Psalms 147:19–20), but to whom? To Jacob, whom He chose over all the idolaters. He gave [the other nations] only a few [commandments]. He gave Adam six mitzvot. He added one for Noah; for Abraham, eight, for Jacob, nine. But to Israel, He gave them everything. Rabbi Simon said in the name of Rabbi Ḥanina: This is analogous to a king who had a table set before him with types of cooked dishes. His servant entered and he gave him a piece. The second, he gave him an egg. The third, he gave him a vegetable, and likewise to each and every one. When his son entered, he gave him the entire table that was before him. He said to him: ‘To each of them I gave one portion, but I have placed everything in your possession.’ So too, the Holy One blessed be He gave to the idolaters only a few mitzvot. But when Israel arose, He said to them: ‘The whole Torah in its entirety is for you,’ as it is stated: “He did not do so with any other nation.” Rabbi Elazar said: This is analogous to a king who went out to war and his legions were with him. He would slaughter an animal and would distribute to each and every one of them a portion, for him to toil in its preparation. His son looked and said to him: ‘What are you giving me?’ He said to him: ‘From what I prepared for myself.’ Therefore, the Holy One blessed be He gave the idolaters crude mitzvot, in which they would toil. He did not distinguish for them between ritual impurity and purity. Israel came and He explained each and every one of the mitzvot to them, its punishment and its reward, as it is stated: “May he kiss me with the kisses of his mouth” (Song of Songs 1:2). That is why it says: “His statutes and His ordinances to Israel.” Another matter, “these are [ ve’eleh ] [the ordinances],” what is ve’eleh ? Come and see how much the Holy One blessed be He loved Moses. When Datan and Aviram demeaned him in Egypt, as they said to him: “Who appointed you to be a leader and a judge over us?” (Exodus 2:14), the Holy One blessed be He said to them: ‘With what you demeaned him, I will grant him greatness,’ as it is stated: “These are [ ve’eleh ] the ordinances.” ] to be a leader and a judge [ shofet ] over us?” Moses received greatness in that he was the one to whom the verse: “These are the ordinances that you shall place [ tasim ] before them” was said. This is implied by the term ve’eleh , because the vav at the beginning of the word implies a connection to what had occurred earlier (see Shemot Rabba 30:3), and by the use of the term “place” [ tasim ], which is from the same root as “appointed you” [ samkha ]. Another matter, “these are the ordinances,” Moses heard Yitro say: “You shall identify from all the people [capable men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21). He said to him four attributes, but he found only one, as it is stated: “Moses selected capable men” (Exodus 18:25) and he appointed them judges over Israel. The Holy One blessed be He said to him: ‘I gave you [the duty of] judgment and you appointed others who do not know; you go and teach them.’ As it is stated: “These are the ordinances [that you shall place before them].” Another matter, “these are [ ve’eleh ] the ordinances.” “It was on the third day when it was morning” (Exodus 19:16), in the morning the Torah was given, and in the evening the ordinances were given. at the beginning of ve’eleh links the ordinances in the upcoming passage to the previous portion, in which the Torah was given. The midrash understands this to mean that they were given on the same day. That is what is written: “From morning to evening they are broken; [forever unaware, they perish]” (Job 4:20). This is analogous to two men who went to court, ; see also Matnot Kehuna . one was a professional [lawyer] and one was a layman. What caused the layman to be punished? It is that he had no one to teach him. So too, the Holy One blessed be He was standing on Mount Sinai and was holding back judgment, as it is stated: “My hand grasps judgment” (Deuteronomy 32:41). David said: “Judge me, Lord, in accordance with my righteousness” (Psalms 7:9). He checked, but he did not find anyone to teach him, and he was punished. He began shouting: “Do not enter into judgment with Your servant” (Psalms 143:2). When was all this? It was before he organized the ordinances for himself, to realize what is stated: “From morning to evening they are broken; [forever unaware [ mesim ], they perish]” (Job 4:20). is taken as an allusion to the ordinances, of which it is stated: “These are the ordinances that you shall place [ tasim ] before them.” Thus, the punishment is due to an insufficient knowledge of the ordinances, and of the extent to which an individual is held accountable in the Divine process of judgment. Another matter, “these are the ordinances.” What is: “Forever unaware, they perish”? (Job 4:20). Job said to the Holy One blessed be He: “If only I could know and find Him…I would organize my case before Him” (Job 23:3–4). This is analogous to a ruffian who was intoxicated. He kicked the prison [door] and freed the prisoners. He stoned the statue of the governor of the city, cursed a policeman, and said: ‘Show me the place where the governor of the city is located and I will teach him justice.’ He entered; they showed him the mayor of the city sitting on the podium. [The governor] incarcerated a noblewoman and expelled a city official, blinded a duke, sentenced a judge, and placed a magistrate in stocks. When [the ruffian] saw the governor of the city doing so, he was afraid. He said: ‘I implore you, I was intoxicated and was unaware of the power of the governor of the city.’ So too, Job was standing and screaming: “If only I could know and find Him…I would organize my case before Him.” He stoned the image, as he said: “Perish the day I was born” (Job 3:3). He kicked the prison and freed prisoners: “Let the stars of its twilight be dark” (Job 3:9). He cursed the officer: “May that night be taken by blackness” (Job 3:6). 3:6; Maharzu). He saw the king sitting on the podium. [The King] incarcerated the noblewoman: “Behold, Miriam is leprous as snow” (Numbers 12:10). He expelled Moses: “Therefore, you will not bring this congregation [into the land which I have given them]” (Numbers 20:12). He blinded the duke, this is Isaac, as it is stated: “His eyes were dimmed from seeing” (Genesis 27:1). He sentenced Abraham, as it is stated: “Know that your descendants will be strangers” (Genesis 15:13). He placed Jacob in stocks: “He was limping on his thigh” (Genesis 32:32). When Job saw, he said: ‘I implore You, I was intoxicated,’ as it is stated: “Indeed I erred, my error rests with me’ (Job 19:4). Why to that extent? It is because they did not know the power of judgment. That is, “forever unaware, they perish.” Another matter, “these are the ordinances,” that is what is written: “He declares His words to Jacob” (Psalms 147:19). One time, Aquila said to the emperor Hadrian: ‘I wish to convert and to become a Jew.’ He said to him: ‘That nation you wish [to join]? How much have I demeaned it, how much of its [people] have I killed! You wish to intermingle with the lowliest of nations. What did you see in them that you wish to convert?’ He said to him: ‘The least among them knows how the Holy One blessed be He created the world, what was created on the first day and what was created on the second day. How long it has been since the world was created and upon what does the world stand. And, their Torah is truth.’ He said to him: ‘Go study their Torah, but do not circumcise yourself.’ Aquila said to him: ‘Even the wisest man in your kingdom or a one-hundred-year-old elder is unable to study their Torah if he is not circumcised,’ as it is written: “He declares His words to Jacob, His statutes and ordinances to Israel. He did not do so with any other nation” (Psalms 147:19–20). But with whom? With the children of Israel. Another matter, “these are the ordinances,” that is what is written: “A king upholds the land with justice” (Proverbs 29:4), this is the Holy One blessed be He, who created His world with justice, as it is stated: “In the beginning, God created” (Genesis 1:1). “The Lord created” is not stated, but rather “God created.” It does not say: ‘The Lord said: Let there be a firmament,’ but rather, “God” (Genesis 1:6). The same is true of all of them. 12:16). Likewise, David said: “For God is Judge” (Psalms 50:6), to teach you that the world was created with justice. “But a man of donations [ terumot ] will destroy it” (Proverbs 29:4); this is Adam. Just as it is the way of a woman when she seeks to separate her ḥalla , she kneads the flour and then takes ḥalla , so God did. He kneaded the world and then took Adam, as it is stated: “Mist would ascend from the earth” (Genesis 2:6), and then: “[The Lord God] formed [man of the dust of the ground]” (Genesis 2:7). is also referred to as teruma ; see Numbers 15:20). When he sinned, God said to him: “The land is cursed because of you” (Genesis 3:17). That is why it is stated: “But a man of donations [will destroy it].” Another matter, “a king upholds the land with justice,” this is Yehoshafat, as it is stated: “Yehoshafat said to the judges: Consider what you are doing” (II Chronicles 19:6). “But a man of donations will destroy it,” this is a Sage who knows halakhot , midrash, and agadot , and an orphan and a widow go to him so that he will implement justice for them, and he says to them: ‘I am preoccupied with my studies, I am not available.’ God says to him: ‘I consider it as though you destroyed the world.’ That is why it says: “But a man of donations [ terumot ] will destroy it.” because he is involved in endeavors that are sacred, just as teruma is sacred, and he removes [ merim ] himself from involvement in justice. Another matter, “a king upholds the land with justice,” this is Israel, as it is stated: “You shall be for Me a kingdom of priests” (Exodus 19:6). “But a man of donations [ terumot ] will destroy it,” this is the generation of the flood, which did not implement justice. ] themselves from justice. See what is written in their regard: “They drive the donkey of orphans…. They turn the indigent from the way” (Job 24:3–4). Rabbi Aḥa said: The Holy One blessed be He sought to give them four matters: Torah, suffering, the rite of offerings, and prayer, but they did not seek it, as it is stated: “They say to God: Turn away from us” (Job 21:14), this is the suffering. “We do not desire the knowledge of Your ways” (Job 21:14), this is Torah. “What is the Almighty that we should worship Him?” (Job 21:15), these are the offerings. “What good will it do if we encounter Him?” (Job 21:15), this is prayer. The Holy One blessed be He said to them: ‘What caused you to be eliminated from the evening of this world and from the morning of the World to Come? It is because you did not accept the Torah in which there is justice,’ as it is stated: “From morning to evening they are broken” (Job 4:20). Why? “Forever unaware [ mesim ], they perish” (Job 4:20), and mesim is nothing other than justice, as it is stated: “These are the ordinances that you shall place [ tasim ] before them.” Another matter, “these are the ordinances.” David said: “Fear of the Lord is pure, it endures forever” (Psalms 19:10). How is this so? You find that a person may study midrash, halakhot , and agadot , but if he does not have fear of sin, he has nothing. This is analogous to a person who says to another: ‘I have one thousand measures of grain and one thousand of wine.’ The other said to him: ‘Do you have storehouses in which to place them? If you have that, you have everything. If not, you have nothing.’ So it is with a person who studies everything. It is said to him: ‘If you have fear of sin, you have everything,’ as it is stated: “The faithfulness of your times [will be the strength of salvation, wisdom and knowledge]; fear of the Lord, that is His treasure” (Isaiah 33:6). 31a), but it concludes with the fear of God characterized as His treasure. The word used here for treasure [ otzar ] may also be translated as storehouse. That is why it is stated: “Fear of the Lord is pure.” And the prophet screams: “Zion will be redeemed with justice and its returnees with righteousness” (Isaiah 1:27). . Another matter, “these are the ordinances,” that is what is written: “For Solomon. Endow the king with Your justice, God…May he judge Your people with righteousness” (Psalms 72:1–2). Rabbi [Yehuda HaNasi] says: Just as the Holy One blessed be He cautioned regarding the commandments, so He cautioned regarding justice, upon which the world is contingent, as it is stated: “A king will uphold the land with justice” (Proverbs 29:4). And by its means, Zion will be rebuilt, as it is stated: “Zion will be redeemed with justice” (Isaiah 1:27). And by its means the righteous are uplifted, as it is stated: “Happy are those who heed the law” (Psalms 106:3). You find that there are many ordinances regarding this matter. For the Holy One blessed be He said: “I am the Lord your God who took you out of the land of Egypt, the house of slavery” (Exodus 20:2). What does it say regarding the Hebrew slave? “If you purchase a Hebrew slave [he shall serve six years]” (Exodus 21:2). The Holy One blessed be He said: ‘Just as I created the world in six days and rested on the seventh, so he shall work with you for six years and emerge as a free man.’ What is written alongside it? “If he comes in by himself” (Exodus 21:3); if he entered alone he shall depart alone, if [he came in] with his wife, he shall depart with her. “If his master gives him a wife…” (Exodus 21:4). Israel enters this situation only if they transgressed the mitzvot, because Israel is as dear as the apple of the supernal eye, as it is stated: “As anyone who touches you, touches the apple of his eye” (Zechariah 2:12). It is the scribes and the Sages who instituted this safeguard. ; Matnot Kehuna to Bereishit Rabba 49:7). It is analogous to a king who said to his son that he should work for so-and-so, who would not mistreat him. He went and even though he worked without pay, [the master] did not refrain from mistreating him. When [the king] reconciled with his son, he decreed that those who had mistreated him would be put to death. So too, the Holy One blessed be He decreed that Israel would be enslaved in Egypt until He would be reconciled and return them. [The Egyptians] stood over them and enslaved them harshly, and not because [Israel] rebelled against them. Therefore God said of them: ‘They should have treated them like slaves and [Israel] would perform their needs until the decree was completed.’ But, “I was mildly enraged, but they contributed to the evil” (Zechariah 1:15). Thus, after the commandments, the Holy One blessed be He cautioned them regarding the ordinances, that they should not violate them, as He would then do to them what He did to Egypt. That is why the prophet said to Israel: “Execute true justice, and…do not exploit the widow, the orphan, the stranger, and the poor” (Zechariah 7:9–10). Rabbi Natan says: Justice is fitting for God, as He upholds it and does not show favor, as it is stated: “For I am the Lord, who performs kindness, justice and righteousness in the land” (Jeremiah 9:23), as we find regarding Abraham, who withstood ten ordeals, but He did not show him favor even for one matter, as He said: “Know, that your descendants will be strangers” (Genesis 15:13). 32a). Nevertheless, he asked God to uphold justice, as it is stated: “Will the Judge of the earth not implement justice?” (Genesis 18:25). See how King Solomon was caught in a trap, as it is stated: “He traps the wise with their craftiness” (Job 5:13). How many spirits and demons did Solomon conquer, and he instructed justice for everyone, but ultimately, he was trapped in his old age, 21b). and he began fearing the spirits, as it is stated: “Each man, a sword on his thigh, from fear in the nights” (Song of Songs 3:8). Initially, the spirits were terrified of him, and ultimately, he began to fear them. That is why there is no mitzva that the Holy One blessed be He did not caution in its regard, as it is stated: “If a man sells his daughter as a maidservant” (Exodus 21:7). What caused this to happen to him? It is the transgression that he violated vis-à-vis others. “One who strikes a man and he dies” (Exodus 21:12). What caused this to happen to him? The fact that he did not look into the Torah, in which it is written: “One who sheds the blood of man, by man shall his blood be shed” (Genesis 9:6). This is analogous to a person who marred the statue of the king and ascended to the platform. The king said to him: ‘Did you not read in my royal edicts that anyone who touches my statue is to be eliminated? Why did you not spare yourself?’ So too, if a person kills a person of Israel, it is as though he removes the image of a king, and he is sentenced and has no life, as man was created in the image of the ministering angels. If he kills unwittingly, God provides him with a place to which he can flee. If he kills intentionally, even if he is the High Priest, he is killed. You have no one greater than Saul, as it is stated: “Daughters of Israel, weep over Saul” (II Samuel 1:24). Who collected from him the blood that was on his hands when he died? It was not Israel who collected it, but rather the Givonites, as it is stated: “Let seven men of his sons be given to us [and we will hang them]” (II Samuel 21:6). The priests forgave him, but the Givonites did not forgive him. That is why God distanced them, as it is stated: “The Givonites were not of the children of Israel” (II Samuel 21:2). That is what David feared, as it is stated: “Save me from bloodshed, God” (Psalms 51:16). Rabbi Shimon says: Many warnings are written here, as it is stated: “If men quarrel and one strikes the other” (Exodus 21:18). Nothing good and no peace results from a quarrel. Cain harmed his brother only from the midst of a quarrel, “one strikes another with a stone or a fist (Exodus 21:18). Here God cautions, as it is stated: “If he arises and walks outside…[he shall give only his livelihood and he shall provide healing]” (Exodus 21:19). Why is judges [ elohim ] written here, regarding each and every matter? , a term ordinarily reserved for God. See, e.g., Exodus 21:6, 22:7. It is because people are steeped in the evil inclination, as it is stated: “As the inclination of a man’s heart is evil from his youth” (Genesis 8:21). If the Holy One blessed be He would eliminate the evil inclination, everyone would come under His wings. The Holy One blessed be He will kill it [one day]. You find that the evil inclination accustoms a person to sin, and it kills him, as it is stated: “Its justice and its onus will emerge from it” (Habakkuk 1:7). 16a). That is why the Holy One blessed be He cautioned them regarding the ordinances of the Torah, as it is stated: “These are the ordinances.” The Holy One blessed be He said: ‘Maintain justice in this world and I will rescue you from being sentenced to Gehenna.’ Therefore, the Holy One blessed be He judges the wicked over all these laws, as it is stated: “Behold, I am here, and I will judge between the fat lamb and the lean lamb” (Ezekiel 34:20). Egypt enslaved Israel, and He exacted retribution from them, and judged them in Egypt and judged them at the sea. To what were they comparable? To robbers who entered the king’s vineyard and destroyed grapevines. The king came and found his vineyard damaged. He became filled with rage and descended upon the robbers. He did not need anything or any person, but rather, he descended, cut them, and uprooted them, just as they had done to the king’s vineyard. So too, Egypt judged the children of God [and executed upon them] harsh judgments. The Holy One blessed be He became filled with rage and afflicted them with the first plague, and the second, but was not sated with their blood. He judged them ten times and said: ‘I have not done anything to them.’ They came to the sea and He killed countless multitudes. From where is it derived that Pharaoh will not be consoled over his multitudes until he will see Gog? As it is stated: “Pharaoh will see them and be consoled for his entire multitude” (Ezekiel 32:31). Rabbi Meir says: “These are the ordinances,” the Holy One blessed be He entrusted justice to the elders of Israel, just as the Sanhedrin On High sits before God, as it is stated: “I was seeing until thrones were set in place, and the Ancient One sat…the court convened, and the books were opened” (Daniel 7:9–10). 24:2) sits before God. The Holy One blessed be He, who is called the Ancient One, sat to exact retribution against those who came against him arrogantly, as it is stated: “Do not speak exceedingly with arrogance” (I Samuel 2:3). This is analogous to a king whose guardsmen demeaned him regarding the royal garment in which he was clad. The king said to them: ‘You ignored everything [else] and occupied yourselves with the royal garment in which I am clad; as you live, I will change it and I will exact retribution against you.’ So too with these wicked ones who criticized the Ancient One. It is not that He is old, but that [Israel] had exhausted Him with their actions, as it is written: “You wearied the Lord with your words” (Malachi 2:17). He said to them: ‘I will change it,’ as it is stated: “Why is there red on Your garment?” (Isaiah 63:2), ‘and I will exact retribution against you,’ as it is stated: “The Lord will emerge like a warrior, He will arouse zealotry like a man of war” (Isaiah 42:13). Rabbi Elazar said: The entire Torah is contingent on justice, that is why the Holy One blessed be He gave laws after the Ten Commandments. Because people pervert justice, He exacts retribution from them and teaches the entire world that He overturned Sodom only after it perverted justice, as it is stated: “[Behold, this was the iniquity of your sister Sodom…] pride, surfeit of bread and tranquil calm, [but she did not support the hand of the poor and indigent]” (Ezekiel 16:49). Jerusalem, too, was not exiled until she perverted justice, as it is stated: “They will not provide justice for an orphan and the cause of the widow will not come to them” (Isaiah 1:23). Why did the Holy One blessed be He give the crown to Judah? It is not that he was mightier than his brothers; were Simeon, Levi and the others not mighty? Rather, it is because he adjudicated a true judgment for Tamar; that is why he became a judge of the world. This is analogous to a judge who adjudicated the case of an orphan girl that came before him and he exonerated her. So too, the case of Tamar came before Judah, and [her sentence was] to be burned, but he exonerated her because he found merit on her behalf. How so? Isaac and Jacob were sitting there, as well as all his brothers, and they were protecting him. Judah acknowledged the Omnipresent and said the truth of the matter, and said: “She is more righteous than I” (Genesis 38:26). The Holy One blessed be He appointed him king. Likewise, ben Zoma would say and expound: You were shamed in this world; you will not be shamed in the World to Come in front of the Holy One, blessed be He, who is a consuming fire. Why? Because the shame in this world is nothing compared to the shame of standing [guilty] in the World to Come, as it is stated: “Therefore, everyone who is pious should pray to You [at the time of searching]” (Psalms 32:6). Rabbi Yehoshua said: The Holy One blessed be He said: ‘Because I commanded you many laws, I will provide you with great reward. I cautioned you regarding all the mitzvot, which are your life, as it is stated: “One who observes a mitzva will not know an evil matter” (Ecclesiastes 8:5). The same is true of every matter that is written in this portion: one who kills a person; one who strikes an ox; one who ignites a field. For each and every one, I wrote its punishment alongside it and its reward alongside it.’ This is analogous to a king who prepared two paths, one filled with thorns, briers, and thistles, and one filled with fragrant plants. The blind walk on the bad path, and the thorns add wound upon wound. Those who can see walk on the good path, with the result that they walk [comfortably] and their clothes are perfumed from [the path]. So too, God prepared two paths, one for the righteous and one for the wicked. One who has no eyes walks on the path of the wicked, stumbles and does not recover, like Bilam the wicked, who was expelled from the world, and like Doeg and Aḥitofel who were distanced from life, and like Geiḥazi, who left the world with nothing. (10:1) as having no portion in the World to Come. However, the righteous, who walk in their innocence, are privileged, and their children after them, as it is stated: “One who walks innocently is a righteous man; happy are his children after him. (Proverbs 20:7). Another matter, “these are the ordinances,” the punishment that is prepared for the wicked is plentiful. What is written in their regard: “He will rain burning coal upon the wicked…” (Psalms 11:6). Because they violate the mitzvot and the laws of the Torah that were given only after the commandments, their punishment is more severe than that of one who nullifies the commandments. How so? Israel nullified: “You shall not have [other gods before Me]” (Exodus 20:3), and He forgave them, as idol worship has no substance but only arouses zealotry, as it is stated: “They would arouse His zealotry with strangers” (Deuteronomy 32:16). Likewise, it is written: “They exchanged their Glory for the molded image of a bull” (Psalms 106:20). But when Israel sinned at Shitim with licentiousness, twenty-four thousand of them fell. This is analogous to a princess who flirted with a eunuch. The king became angry at her. They said to him: ‘But did she not flirt with a eunuch?’ He said: ‘I became angry only because she accustomed herself to flirting and licentiousness.’ Likewise, the Rabbis taught: Lightheartedness and frivolity accustom a person to licentiousness. When she engaged in licentiousness, they told her father that she received twenty-four severe lashes, and he was silent. So too, what benefit did Israel receive from the worship of idols, which do not see, do not hear, and do not speak, as it is stated: “May their makers be like them” (Psalms 115:8)? However, for licentiousness, which is a matter of substance, they were punished. They were forgiven for idol worship, but regarding these laws and mitzvot, the Holy One blessed be He cautioned them, as it is stated: “Observe mitzvot and live” (Proverbs 7:2) and likewise, “Inscribe them on the tablet of your heart.” (Proverbs 7:3). Another matter, “these are the ordinances,” the idolaters have judges and Israel has judges and you do not know the difference between them. This is analogous to an ill person whom a doctor came to visit. [The doctor] said to the members of his household: ‘Feed him everything that he requests.’ He went to [visit] another [patient] and said to [the members of his household]: ‘Make certain that he does not eat such-and-such item.’ They said to him: ‘To the first you said that he should eat what he wants, and to the second you said that he should not eat such-and-such item?’ He said to them: ‘The first one will not live; therefore, I said that he may eat everything that he wants. However, for this one, who will live, I said to be careful with him.’ So too, for the idolaters who separate themselves and do not engage in Torah study and do not fulfill it, it is stated: “I too gave them statutes that were not good, [and ordinances by which they could not live]” (Ezekiel 20:25). But about the mitzvot it is written: “Which a man shall perform and live by them” (Leviticus 18:5). Another matter, “these are the ordinances,” that is what is written: “The might of the King is that He loves justice” (Psalms 99:4). Moses said to Israel: ‘The Holy One blessed be He gave you His Torah. If you do not perform the laws, He will take His Torah from you. ). This is derived from the vav at the first word of the phrase “these [ ve’eleh ] are the ordinances.” This vav connects the ordinances to the giving of the Torah in the preceding passage (Maharzu). Why? Because the Holy One blessed be He gave you His Torah only so you will perform the laws,’ as it is stated: “The might of the King is that He loves justice.” If you perform the laws, the Holy One blessed be He is destined to restore your courts to you, as it is stated: “I will restore your judges as at first” (Isaiah 1:26). What is written thereafter? “Zion will be redeemed with justice” (Isaiah 1:27). Another matter, “these are the ordinances,” that is what is written: “So said the Lord: Maintain justice and perform acts of charity” (Isaiah 56:1). That is what the verse states: “These too are for the wise: Showing favor in judgment is no good” (Proverbs 24:23). The Holy One blessed be He said: ‘What caused the judges to know how to judge? It is due to the fact that you received the Torah in which it is written: “These are the statutes, ordinances, and laws”’ (Leviticus 26:46). But know that “showing favor in judgment is no good.” What is “no good”? When a judge sits and judges truthfully, the Holy One blessed be He forsakes the heavens of heavens, as it were, and rests His Divine Presence alongside him, as it is stated: “And that the Lord would establish judges for them, and the Lord would be with the judge” (Judges 2:18). When He sees that he is showing favor, He removes His Divine Presence, as it were, and ascends heavenward. The angels say to Him: ‘Master of the universe, what is disturbing You?’ He says to them: ‘I saw that the judge is showing favor and I departed from there,’ as it is stated: “Because of the robbery of the poor and the groans of the needy, the Lord says: Now I will arise” (Psalms 12:6). What does the Holy One blessed be He do? He draws His sword against him, to apprise that there is a Judge on high, as it is stated: “Beware of the sword, for fury by the sword will be for iniquity, so that you will know that there is punishment [ shadun ]” (Job 19:29); it is written shadin , , such that it reads shadin , but it is traditionally pronounced shadun , as though written with a vav . that there is justice [ sheyesh din ] in the world. Therefore, Solomon said: “These too are for the wise: Showing favor in judgment is no good.” The Holy One blessed be He said to him: ‘It is not good for you that I forsake you, as it is stated: “The Lord is good; He is a stronghold on the day of trouble and knows those who take refuge in Him” (Nahum 1:7). That is why it is written: “So said the Lord: Maintain justice and perform acts of charity,” and I will bring Myself close to you, as it is stated: “For My salvation is soon to come”’ (Isaiah 56:1). Likewise you find regarding Nebuchadnezzar. When he saw the dream, Daniel entered to him and saw that [God] was destined to drive him away, as it is stated: “You will be driven from men” (Daniel 4:29). He pretended to be trembling and fearful, as it is stated: “Then Daniel, whose name was Beltshatzar, was astonished for some time [and his thoughts terrified him]” (Daniel 4:16). [Nebuchadnezzar] said to him: ‘Why are you afraid?’ [Daniel] said to him: ‘I see the dream but I am unable to say it,’ and said to him: “My lord, may the dream be for your enemy, and its interpretation for your foe” (Daniel 4:16). One who expounds this verse renders Daniel one who spoke impudently vis-à-vis the Most High, as he said to Nebuchadnezzar: “My lord, may the dream be for your enemy.” There was no greater enemy of his than the Holy One blessed be He, as [Nebuchadnezzar] had destroyed His house and exiled His children. Moreover, Israel, too, was his enemy, and he was cursing them. However, Daniel directed his heart to the Holy One blessed be He, and said: ‘My Master who is in Heaven, bring this dream upon this enemy of Yours.’ Nebuchadnezzar said to Daniel: ‘I saw in my dream: “Behold, a tree in the midst of the land…and there was food for everyone in it”’ (Daniel 4:7, 9). This [symbolizes] a king who issues an edict, blockades the sea and everyone dies; he lifts the blockade on the sea and everyone lives. Therefore, “there was food for everyone in it.” Once [Daniel] told him the meaning of the dream, [Nebuchadnezzar] said to him: ‘What is your advice to me?’ He said to him: “Therefore, king, let my counsel be acceptable to you: redeem your sins with charity” (Daniel 4:24). The Holy One blessed be He said to [Daniel]: ‘I conveyed [the value of] charity to Abraham, as it is stated: “For I have known him, so that he will command…[to perform acts of charity]” (Genesis 18:19), and you say to this wicked one: “Redeem your sins with charity”?’ Rather, he said to Nebuchadnezzar: ‘Perform acts of charity and open your storehouses’ because he saw that Israel had departed Jerusalem naked, without the value of a peruta in their possession. That is why he said to him to perform acts of charity. He opened his storehouses and he was supporting Israel for twelve months. “At the end of twelve months [he was walking atop the royal palace of Babylon]” (Daniel 4:26). Nebuchadnezzar heard the sound [of a crowd] gathering. He said: ‘From where is that sound coming?’ They said to him: ‘It is those poor people to whom you said to give a portion, and we have been distributing it to them for twelve months, as you said.’ He said: ‘Had it not been for the wealth that I had, with what would I have constructed this entire province in my honor, as it is stated: “The king spoke, saying: Is this not the great Babylon?” (Daniel 4:27), and I am wasting all my property? If my property will be gone, I will have no honor.’ He locked the storehouses. Once he said that, a Divine Voice responded to him from Heaven, as it is stated: “While the matter was yet in the mouth of the king, a voice fell from the heavens: [To you it is said, King Nebuchadnezzar, the kingdom is removed from you]” (Daniel 4:28). What caused you to sit in tranquility for twelve months? It was the charity. If for this wicked one it is so, for Israel all the more so. That is, “maintain justice and perform acts of charity” (Isaiah 56:1). This is analogous to a person who entered a province and heard that a gladiatorial exhibition was taking place. He went and he asked a gladiator: ‘When will the gladiatorial exhibition take place?’ He said to him: ‘It is far off.’ He went and asked the one staging the exhibition. He said: ‘It is soon.’ That one said: ‘Did I not ask the gladiator, and he said it was far off?’ He said to him: ‘You thought to ask the gladiator? Does he wish me to stage the exhibition? Does he not know that he will participate and be killed?’ So too, Israel asked Bilam: ‘When will the salvation be?’ He said to them: “I see him, but not now; I behold him, but not near” (Numbers 24:17). The Holy One blessed be He said to them: ‘Is this what you thought? Do you not know that ultimately Bilam will descend to Gehenna and does not want My salvation to come? Rather, emulate your patriarch: “For Your salvation I await, Lord” (Genesis 49:18). Anticipate salvation, as it is near.’ That is why it is stated: “For My salvation is soon to come” (Isaiah 56:1). Another matter, “for My salvation is soon to come,” ‘for your salvation is soon’ is not written, but rather, “My salvation.” May His name be blessed. Had the matter not been written, it would have been impossible to say it. The Holy One blessed be He said to Israel: ‘If you do not have merit, I will do it for My sake. As it were, all the days that you are there in distress, I am with you, as it is stated: “I will be with him in distress” (Psalms 91:15). And I will redeem Myself, as it is stated: “He saw that there was no man and He was astonished…[His arm brought salvation for Him]”’ (Isaiah 59:16). Likewise it says: “Rejoice greatly, daughter of Zion; cheer, daughter of Jerusalem: Behold, your king will come to you; he is righteous and redeemed” (Zechariah 9:9). ‘And redeeming,’ is not written here, but rather, “redeemed.” That is, even if you do not have actions to your credit, the Holy One blessed be He will do it for His sake, as it is stated: “For My salvation is soon to come.” Another matter, “maintain justice and perform acts of charity,” (Isaiah 56:1), that is what is written: “I performed justice and acts of charity; do not leave me to my oppressors” (Psalms 119:121). Israel said to Him: ‘Master of the universe, see that we are seeking to perform justice and acts of charity, but we fear the idolaters; do not deliver us into their hands.’ That is, “I have performed justice and acts of charity.” This is analogous to a merchant who sought to travel on the road, but heard that there were robbers on the road. What did he do? He took his merchandise and exchanged it for gems and diamonds. He set out on the road and the robbers apprehended him. They said to him: ‘What do you have in your possession?’ He said to them: ‘Glassware.’ They said to him: ‘How much is this worth?’ He said to them: ‘Two for a sela , three for a sela .’ They said to each other: ‘For this will we kill him?’ They left him alone. He entered the city. He began opening the chests and he sat and began selling. Those robbers entered and saw him sitting and selling. They said to him: ‘How much for this?’ He said: ‘This is for twenty gold pieces, that is for thirty gold pieces.’ They said to him: ‘Are you not the one who said to us on the way: Two for a sela , three for a sela ?’ He said to them: ‘Yes. However, at that moment I was in a place of death. Now, if you do not give me its price, you will not take it.’ So it is for Israel. In this world, one who performs mitzvot does not know the reward to be given for them. However, in the World to Come, when they see the reward given for mitzvot, they will be astonished, as the entire world is not able to contain the reward, as it is stated: “They never take heed, they did not they listen; no eye has seen [besides You, God, that which He will do for one who awaits Him]” (Isaiah 64:3). Have they never heard? It is, rather, that they are unable to hear the reward given for mitzvot. That is why it is stated: “For My salvation is soon to come, [and My righteousness to be revealed]” (Isaiah 56:1). The Holy One blessed be He said: ‘I will bring the salvation, as it is stated: “Salvation belongs to the Lord” (Psalms 3:9). One who performs justice, I write in his regard that he brings the salvation near.’ Likewise, you find regarding Yehoshafat, who appointed judges, as it is stated: “He appointed judges” (II Chronicles 19:5). When the children of Amon and Moav came, they were standing, and the Holy One blessed be He was waging their war, as it is stated: “For the war is not yours, but God’s” (II Chronicles 20:15), just as Moses our master, may peace be upon him, said: “The Lord will wage war for you” (Exodus 14:14). Why? Because they performed justice, they caused the salvation to come. That is why it is stated: “Maintain justice and perform acts of charity, for My salvation is soon to come” (Isaiah 56:1). That is, “these are the ordinances.” What is written thereafter? “If you purchase a Hebrew slave, [six years he shall work, and in the seventh he shall go free]” (Exodus 21:2).
Exodus Rabbah 30
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