Pisqa’ 306

1

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

R. Meir says:

When Israel had been worthy,

they would testify against themselves—

for it is said:

“Then Joshua said to the people:

You are witnesses against yourselves

that you have chosen HASHEM for yourselves. . . ,

And they replied: we are indeed witnesses!” (Josh.24:22)

But now, after corrupting themselves

[by serving foreign cults, they deny their sin].

As it is said:

“Ephraim has encircled Me with fraud,

and the House of Israel with deception” (Hos.12:1).

Then the tribes of Judah and Benjamin testified,

as it is said:

“And now—you dwellers in Jerusalem, you men of Judah !

Come and judge between Me and My vineyard!

What more could I have done for My vineyard?” (Is.5:3-4)

So the tribes of Judah and Benjamin corrupted themselves,

as it is said:

“Judah is a traitor . . . having desecrated what is consecrated to HASHEM!” (Mal.2:11)

Then He summoned the prophets to testify against them,

as it is said:

“Then HASHEM testified against Israel and Judah, through all His prophets” (2Ki.17:13).

But then they corrupted themselves by means of the prophets,

as it is said:

“So they taunted the messengers of God” (2Chron.36:16).

He then summoned the Heavens to testify against them,

as it is said:

“Today have I called the Heaven and the Earth to testify against you” (Dt.4:26).

But then they corrupted themselves before the Heavens,

as it is said:

“Can’t you see what they are doing in the cities of Judah?” (Jer.7:17),

and, moreover:

“That the children gather wood, and the fathers light the fires,

while the women knead dough to bake cookies for the Queen of Heaven!” (Jer.7:18)

He then summoned the Earth to testify against them,

as it is said:

“Listen, Earth! Behold I am bringing evil upon this people!” (Jer.6:19)

Then, they corrupted themselves upon the Earth,

as it is said:

“Even their altars will be piled up in the furrows of My fields” (Hos.12:12).

He then summoned the roads to testify against them,

as it is said:

“Thus spoke HASHEM!

Stand at the roads . . . and inquire:

Which is the best way to the path of eternity?

Now travel it and find rest for your souls.

But they replied: We will not!” (Jer.6:16).

Again, they corrupted themselves upon the roads,

as it is said:

“At every road-stop you built your high shrine” (Ezek.16:25).

He then summoned the gentile nations to testify against them,

as it is said:

“Therefore, listen you nations, and may your councils understand what they are facing” (Jer.6:18).

Yet again, they corrupted themselves by means of the gentiles,

for it is said:

“And they inter-mingled with gentiles, and learned their behavior” (Ps.106:35)

He then summoned the mountains to testify against them,

as it is said:

“Hear, O mountains, the complaint of HASHEM!” (Hos.4:13).

But then they corrupted themselves on the mountains,

For it is said:

“On the tops of the mountains they slaughtered sacrifices” (Hos.4:13)

He then summoned the herds to testify against them,

as it is said:

“Even the ox recognizes his owner!” (Is.1:3)

But they corrupted themselves with the herds,

As it is said:

“For they traded their honor for the image of an ox eating grass!” (Ps.106:20)

He then summoned the birds to testify against them,

for it is said:

“Even the stork in the sky knows her seasons, . . . but My people does not

know the statutes of HASHEM” (Jer.8:7).

But they corrupted themselves

by means of the herds, wild animals, and birds,

As it is said:

“So I entered and looked and beheld, the image of every abominable creeping thing.” (Ezek.8:10)

He then summoned the fish to testify against them,

for it is said:

“Or speak to the Earth, for it will instruct you, and the fish of the sea will inform you” (Job12:8).

But they corrupted themselves with the fish of the sea,

as it is said:

“And You made humans like the fish of the sea” (Hab.1:14).

He then summoned the ant to testify against them,

for it is said:

“Consider the ant, Lazy Bones!

Observe her ways and gain wisdom. . .

She prepares her bread in summer, and stores up her food at the harvest.” (Prov.6:6-8)

R. Shimon b. Elazar says:

This fellow was shamed by having to learn from an ant!

Now, had he only acted upon what he had learned,

he might still have been shamed.

But despite observing her ways, he didn’t learn a thing.” (Prov.6:6-8)

2

In time to come,

the Community of Israel will say before the Blessed Holy One:

Master of the World!

Look! My witnesses yet survive

[to bear witness against me]!

as it is said:

“I summon the Heavens and Earth today to testify against them“(Dt.30:19).

He tells her:

Now I will make them disappear,

as it is said:

“Now, see! For I am creating a new Heaven and a new Earth!” (Is.65:17)

She says before Him:

Master of the World! Look!

I see places where I corrupted myself and was shamed,

as it is stated:

“See your behavior in the valley” (Jer.2:23).

He said to her:

Look! I will make them disappear,

as it is stated:

“Every valley will be elevated” (Is.40:4).

She says before Him:

Master of the World! Look!

My name survives!

He replies:

Look! I will make it disappear,

as it is stated:

“And He shall call you by a new name” (Is.62:2).

She says before Him:

Master of the World! Look!

My name is mentioned

directly with the names of Baal.

He replies:

Look! I will make them disappear,

as it is stated:

“For I will remove the names of Baal from her mouth” (Hos.2:19).

She says before Him:

Master of the World!

Even so, the members of my household will mention it!

He replies:

“And their names will never again be mentioned” (Hos.2:19).

3

Again, on a future day,

she is destined to say before Him:

Master of the World!

You have already written:

“Saying: if a man sends off his wife, and she went from him,

and took up with another man—shall he ever again return to her?” (Jer.3:1).

He will reply:

Didn’t I specifically mention “a man?”

And isn’t it already stated:

“For I am God, and not a man!” (Hos.11:9)

Another word:

Now, are you like divorced wives to Me, House of Israel?

But isn’t it already stated:

“Thus says HASHEM:

Where is your mother’s writ of separation

stating that I sent her away?

And, which of my creditors

claims that I sold you off?” (Is.50:1)

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

There is an analogy—

A king placed his son under the care of a tutor

to accompany and guide him.

Said the son:

Father must believe that

there is some purpose in placing me under the tutor’s care.

Well, then, I will watch him,

till he eats, drinks, and falls asleep.

Then I will go out and do what I want!

Said his father to him:

I only gave you into the care if a tutor

who might never lose track of you.

This is what Moses said to Israel:

Perhaps you are planning to run off

from beneath the wings of the Presence,

or to remove yourself from off the Land?

Moreover, the Heavens will keep the record,

for it is stated:

“The Heavens will disclose his perversity” (Job2:27).

Now, how do we know that the Heavens are also aware?

As it is stated:

“And the Land shall confirm it” (Job2:27).

The Community of Israel is destined

to stand in judgment before the All-Present,

saying before Him:

Master of the World!

I don’t know who was corrupted by whom,

or whose affections first changed.

Did Israel corrupt herself before the All-Present,

or did the All-Present change His affections for Israel?

In light of what He says:

“The Heavens proclaim His righteousness” (Ps.50:6)—

I would assume that Israel corrupted itself before the All-Present.

For, indeed, He says:

“For I, HASHEM, do not change” (Mal.3:6).

4

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

R. Judah says:

There is an analogy—

A king had two administrators in the city.

He gave them access to his wealth, placing his son in their care.

Then he said to them:

As long as my son does my will, smother him in delights,

pamper him with dainties, and give him plenty to eat and drink.

But when my son does not do my will,

let him not enjoy a thing of mine!

So, too, when Israel does the will of the All-Present,

what is said about them?

“HASHEM will open for you His rich treasury, the Heavens” (Dt.28:12).

But when Israel does not do the will of the All-Present,

what is said about them?

“Then His anger will burn against you, and He will stop up the Heavens,

and there will be no rain, and the soil will not surrender its yield” (Dt.11:17).

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

R. Nehemiah says:

There is an analogy—

A king had a son who fell into bad company.

The king began to complain about him to his brothers;

he began to complain about him to his allies;

he began to complain about him to his neighbors;

he began to complain about him to his relatives.

In fact, this father did not cease from his continuous complaints

until, finally, he said:

By Heaven and Earth!

To whom can I complain about you, if not to them!

That’s why it is stated:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).Judah says:

R. Judah says:

These Heavens [would not be] roomy enough for the Righteous,

but for the fact that

the world expands to accommodate their presence within it!

For when Israel does the will of the All-Present,

what is said about them?

“HASHEM will open for you His rich treasury, the Heavens” (Dt.28:12)—

and the term, opening, actually implies expansion,

as it is said [of Jacob’s wife, Leah]:

“And He opened her womb” (Gn.29:31) –

[expanding her capacity to give birth].

Nor would these [Heavens be] roomy enough for the Wicked.

but for the fact that the world constricts them [and weighs upon them]!

Now, when [Israel] does not do the will of the All-Present,

what is said about them?

“Then His anger will burn against you, and He will stop up the Heavens” (Dt.11:17).

Now, the term, stopping up, actually implies constriction,

as it is said [of Abimelech, the King of Gerar]:
“Since HASHEM had utterly stopped up every womb in the household” (Gn.20:18)—

[constricting their capacity to be fruitful].

5

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

Said the Blessed Holy One to Moses:

Say to Israel—

contemplate the Heavens which I created for your use!

Have they changed their nature?

Or has the disc of the sun said:

I shall not rise in the East this morning

to illumine the entire world?

In accordance with what is said:

“And the sun will shine forth, and the sun will come to rest” (Ecc.1:5)

And not only this:

But [the sun] actually rejoices in executing My will,

as it is said:

“He is like a bridegroom proceeding from his marital canopy” (Ps.19:6)

“Let the Earth hear the utterances of my mouth” (Dt.32:1)—

contemplate the Earth which I created for your use!

Has it changed its nature?

Have you sown it while it failed to sprout?

Or have you sown wheat and raised barley?

Or has your cow said:

I’m not threshing or plowing today!

Or has your ass said:

Neither load-bearing nor long journeys for me today!

And, similarly, concerning the Sea, He says:

“Will you not be struck dumb before Me—says HASHEM!

Will you not shudder?

I, who placed the shore at the border of the sea!” (Jer.5:22)
Now, since the moment I decreed it, has the Sea changed its nature,

saying: I will arise and flood the world?

Rather, all is in accord with what has been said:

“When I made the breakers My limit for it

and set up its barriers and inlets” (Job38:10). ¹

And, moreover:

“I said: Up to here you may come, but no farther!

Here your surging waves will stop!” (Job38:11)

And, moreover, the Sea is in turmoil,

confused about what it should do!

For, on this issue, it is said:

“Though it furiously tosses its waves, it cannot prevail” (Jer.5:22).

Now, isn’t this merely logical?

Just as these creations,

which were fashioned with no thought of reward or punishment,

haven’t changed their natures—

for if they prove worthy, they receive no reward,

yet if they miss their mark, they receive no retribution,

and they do not fret for their sons or daughters—

all the more so do we assume that,

you [human beings]—

who, if proven worthy, do receive a reward,

and who, if you miss the mark, do receive retribution,

and do fret for your sons and daughters—

all the more so do we assume that

you shall not change your natures!

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).Banaya used to teach:

R. Banaya used to teach:

When a person is found guilty in a capital case,

those witnessing against him must be

the first to lay a hand on him,

As it is stated:

“The hand of the witnesses shall be the first upon him to kill him” (Dt.17:7).

And afterwards, others may pitch in,

As it is stated:

“And the hand of all the people shall follow afterwards” (Dt.17:7).

Therefore, when Israel does not do the will of the All-Present,

what is said of them?

“Then the rage of HASHEM will burn against you,

and He will close up the Heavens” (Dt.11:17).

And afterwards, retributions may pitch in,

As it is said:

“And you will quickly perish from off the good Land which

HASHEM is giving you” (Dt.11:17).

However, when Israel does the will of the All-Present,

what is said of them?

“And it shall be, on that day—says HASHEM; I shall answer!

I shall answer the Heavens, and they shall answer the Earth . . .

And I will sow her in the Land as My Own” (Hos.2:23-25).

6

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

R. Judah b. Hanania used to teach:

At the moment that Moses said:

“Lend an ear, Heavens, and let me speak,”

The Heavens and the heights of the Heavens were utterly still.

And at the moment that Moses said:

“Let the Earth hear the utterances of my mouth,”

The Earth and everything on it were utterly still.

Now if you are astonished by this matter,

go and see what is said regarding Joshua:

“And he said before the eyes of Israel—You, Sun! Be still over Gibeon!

And you, Moon! In the valley of Ayalon!

So the sun and the moon stood in silence. . .

And there was not another day like this one before or after,

that HASHEM obeyed a human voice!” (Josh.10:12-14).

From this we learn that

the Righteous govern the entire world!

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1).

Since Moses was closer to the Heavens, he said:

“Lend an ear, Heavens.”

Since he was farther from the Earth, he said:

“Let the Earth hear² the utterances of my mouth” (Dt.32:1).

When Isaiah came, he added to this:

“Listen, Heavens!” (Is.1:2)—

since he was farther from the Heavens, and

“Lend an ear, Earth” (Is.1:2)—

since he was closer to the Earth.

Another word:

Since there are numerous Heavens, Moses began his discourse

by addressing them in the plural.

And since the Earth is one in number, he began his discourse

by addressing it in the singular:

“Let the Earth hear the utterances of my mouth” (Dt.32:1).

When Isaiah came, he added to this:

“Listen, Heavens” (Is.1:2), and “lend an ear, Earth” (Is.1:2),

in order to address a multiplicity in the plural,

and a limited entity in the singular.

But sages say:

This isn’t so!

Rather, when witnesses come to testify,

if their testimonies are consistent with each other,

they are confirmed.

But if not, their testimonies are not confirmed.

Thus, had Moses said:

“Lend an ear, Heavens” (Dt.32:1), and nothing more,

the Heavens would have thought:

We infer only the need to listen attentively.

But had Moses said:

“Let the Earth hear the utterances of my mouth” (Dt.32:1), and nothing more,

The Earth would have thought:

I infer only the need to hear [Moses’ voice].

When Isaiah came, he added to this:

“Listen, Heavens, and lend an ear, Earth” (Is.1:2)—

in order to supplement

the Heavens’ attentive listening³

with hearing⁴ [Moses’ voice],

and the Earth’s attentive listening

with the Heavens’ hearing [Moses’voice],

[such that each witness listens attentively to clearly-heard testimony.]

7

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1)—

because the Torah was given from the Heavens,

As it is said:

“You have seen that I have spoken to you from the Heavens” (Ex.20:18).

“Let the Earth obey ⁵ the utterances of my mouth” (Dt.32:1)—

For Israel stood upon the Earth, saying:

“All that HASHEM has spoken

we shall obediently perform ⁶ (Ex.24:7).

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1)—

for Israel hadn’t yet performed [all]

the commandments given them from the Heavens .

So which are the commandments given them from the Heavens

[that hadn’t yet been performed]?

Calculation of leap years and

determination of the New Moons,

For it is stated [of the heavenly bodies]:

“They shall be the signs for the Festivals, for the days and the years” (Gn.1:14).

“Let the Earth obey the utterances of my mouth” (Dt.32:1)—

Neither had Israel performed [all] the commandments

given them upon the Earth.

So which are the commandments given them upon the Earth?

[Those governing possession of the Land’s produce, such as:]

Gleanings, the Forgotten-sheaf, the Corner-offering,

the Threshing-floor-offering and the Tithe,

Sabbatical years, and Jubilee years.⁷

Another word:

“Lend an ear, Heavens, and let me speak!” (Dt.32:1)—

for Israel hadn’t yet performed all the commandments given them from the Heavens.

“Let the Earth obey the utterances of my mouth” (Dt.32:1)—

neither had Israel performed all the commandments given them upon the Earth.

Then Moses summoned the testimony of two witnesses

who would exist for an eternity of eternities,

As it is said:

“Today, I summon to testify against you the Heavens and the Earth” (Dt.30:19).

Then the Blessed Holy One summoned

the Song [of Moses] to testify against them,

as it is said:

“Now write down for yourselves this Song” (Dt.31:19).

And we still don’t know which testimony is confirmed—

That of the Blessed Holy One or that of Moses!

But since He says:

“Then this Song shall answer before them, as a witness” (Dt.31:21)—

it is apparent that the testimony of the Blessed Holy One

confirmed the testimony of Moses,

but that the testimony of Moses did not

confirm that of the Blessed Holy One.

Now, why did Moses summon against Israel

the testimony of two witnesses who would exist

for an eternity of eternities?

He thought:

I am flesh and blood, who tomorrow will die.

What will happen if Israel will come to say:

We did not accept the Torah!

Who, then, could challenge them?

Therefore, he summoned against them

the testimony of two witnesses who would exist

for an eternity of eternities.

But the Blessed Holy One summoned

against them [only] the Song, saying:

The Song will testify against them from beneath [the Heavens],

while I shall do so from above [the Earth].

Now, how do I know that

the All-Present is called a witness?

For it is stated:

“And I will oppose you in the name of Justice, and I will be a skilled witness” (Mal.3:5).

And it says:

“But I am a knowing witness—says HASHEM” (Jer.29:23).

And finally:

“May HASHEM the God bear witness against you from His holy Sanctuary” (Mic.1:2).

8

“May my teaching drip like rain” (Dt.32:2)—

my teaching actually refers to words of Torah,

as it is said:

“Yes, a good teaching have I given you.

It is My Torah, do not abandon it!” (Prov.4:2).

And it says:

“Accept my chastisement before silver” (Prov.8:10).

chastisement, actually refers to words of Torah.

As it is said:

“Obey, my son, your father’s chastisement,

And do not abandon your mother’s Torah” (Prov.1:8).

And He says:

“Embrace chastisement and become wise, but do not let it go” (Prov.8:33).

And it says:

“Be strengthened by chastisement, do not dismiss it!”(Prov.4:13)

And, moreover:

“Take words with you, and return to HASHEM” (Hos. 14:3).

Now, words refers to words of Torah,

As it is said:

“These words did HASHEM speak to your entire community.” (Dt.5:19)

9

“Let my teaching drip like rain” (Dt.32:2)—

just as rain [brings] life to the world,

so, too, words of Torah [bring] life to the world.

Or: just as with rain,

part of the world rejoices in it,

while part of the world suffers from it,

so, too, one whose cistern is full of wine—

or one whose threshing floor is full before him—

[may find the rain inconvenient].

Is it possible to say that

this applies to words of Torah as well ?

The Teaching states:

“Let my discourse flow like dew” (Dt.32:2)—

just as with dew, all of the world rejoices in it,

so, too, with words of Torah, all the world rejoices in them.

10

“Like the rain droplets upon the fine grass” (Dt.32:2).

Just as your raindrops descend upon the fine grass,

causing it to sprout and grow,

so, too, words of Torah

cause you to sprout and grow.

And so does He say [regarding Torah]:

“Revere Her, and She will elevate you” (Prov.4:8).

“Like the cloud-bursts upon the herbs” (Dt.32:2).

Just as your cloud-bursts descend upon the herbs,

reviving and nurturing them,

so, too, words of Torah revive and nurture you.

For it is stated:

“They are a graceful complement to your head” (Prov.1:9),

And it continues:

“She places a gracious complement on your head” (Prov.4:9).

11

Another word:

“May my teaching drip like rain” (Dt.32:2).Nehemiah used to teach:

R. Nehemiah used to teach:

Always enter words of Torah [into the memory] under general rubrics⁸.

Is it possible to say that

just as you enter them under general rubrics,

you should disburse them [to your disciples] under general rubrics?

The Teaching states:

“May my teaching drip like rain” (Dt.32:2).

Now, dripping is actually a term of commerce.⁹

For example,

You don’t say to your companion: “Exchange for me (prot li) this sel`a;”

rather you say: “Drip me (`arof li) this sel`a!”

Similarly, you should enter words of Torah [into the memory] under general rubrics,

but disburse and them like little drips of dew,

rather than in large drops of rain.

12

“Like the rain droplets upon grass” (Dt.32:2).

Just as your rain droplets descend upon the fine grass,

soaking them, so they don’t spawn worms,

you, too, should be soaked in words of Torah,

so that you don’t forget them!

And this is what R. Jacob b. Hanilai once said to Rabbi:

Come, let us soak up legal traditions,

lest we get rusty!

“Like the cloud-bursts upon the herbs” (Dt.32:2).

Just as your cloud-bursts descend upon the herbs,

cleaning them off and perfuming them,

you, too, should be perfumed by words of Torah—

with two, three, or four repetitions!

Another word:

“May my teaching drip like rain” (Dt.32:2).Eliezer b. R. Yose the Galilean says:

R. Eliezer b. R. Yose the Galilean says:

Drip, (ya`arof) actually refers to killing,

as it is said [of the broken-necked calf]:

“There they shall break the neck (`arfu) of the calf in the riverbed”¹⁰ (Dt.21:4).

For what transgression does the calf achieve absolution?

For the spilling of innocent blood.

So, too, words of Torah

achieve absolution for all transgressions.

“Like the cloud-bursts (­se`irim) ¹¹upon the herbs” (Dt.32:2).

For what transgression do

goats (se`irim) achieve absolution (mikhaprim)?

for sins requiring [communal] Purification-offerings (khata’ot).¹²

Similarly, words of Torah achieve absolution

for sins requiring Purification-offerings.

“Like the rain droplets upon the fine grass” (Dt.32:2)—

just as rain droplets originate in perfect purity,

yet cover over (mikhaprim) the impure,

similarly, words of Torah achieve absolution (mikhaprim)¹³ for all

iniquities and transgressions.

13

Another word:

“May my teaching drip like rain” (Dt.32:2).

Sages say:

Moses said to Israel—

Perhaps you can’t appreciate

how much I suffered for the Torah,

how much labor I invested in it,

Or how I wore myself out over it.

This is in line with what is stated:

“And he was there with HASHEM for forty days and forty nights,

No bread did he eat, nor water did he drink” (Ex.36:28).

And again:

“And I stayed on the mountain for

forty days and forty nights” (Dt.9:9).

I mingled among the heavenly messengers,

I mingled among the heavenly creatures,

and I mingled among the fire-beings—

any one of which might have incinerated

the entire world on account of its residents.

This is in line with what is stated:

“Fire-beings stood above Him” (Is.6:2).

I gave over my soul for [the Torah],

I gave up my blood for it.

Therefore, just as I studied it in suffering

so will you study it in suffering!

Or [in a similar version]:

Just as you study it in suffering,

just so will you teach it in suffering!

The Teaching states:

“Let my discourse flow (tizal) like dew” (Dt.32:2)—

that is, let it be priced cheaply (bezol),¹⁴

as when wheat goes for three or four se’ahs per sel`a.

14

                                  “Like the cloud–bursts upon the herbs” (Dt.32:2)—

When a person begins to study Torah

it falls upon him like a cloud-burst.

Now, cloud-burst (­se`irim), can actually refer to

the term, “demon (sheid),”

as it is stated:

“And the goat-demon (sa`ir)¹⁵ shall call to its mate” (Is.34:14),

And further:

“There will the goat-demons (se`irim) prance” (Is.13:21).¹⁶

Another word:

“May my teaching drip like rain” (Dt.32:2).Banaya used to teach:

R. Banaya used to teach:

If you have performed words of Torah for their own sake,

words of Torah will fill you with vitality,

for it is stated:

“For they are life to those who find them” (Prov.4:22).

But if you haven’t performed words of Torah for their own sake,

they will kill you,

as it is said:

“May my teaching drip like rain” (Dt.32:2).

Drip (ya`arof) actually refers to “killing,”

As it is said:

“There they shall behead (`arfu)¹⁷ the calf in the riverbed” (Dt.21:4),¹⁸

And it is also said

[of the “smooth-speaking woman”]:

“For she has dropped many a corpse,

and enormous is the count of her victims” (Prov.7:26).

15

Another word:

“May my teaching drip like rain” (Dt.32:2).Dosethai b. Judah says:

R. Dosethai b. Judah says:

If you have gathered together words of Torah [on a single topic]

—like they gather water into a [single] cistern—

you’ll eventually reap the benefit of your own repetitions,¹⁹

as it is said:

“Drink water from your own cistern” (Prov.5:15

But if you gather together words of Torah [on many topics]

—like they gather rain-water, into cisterns, pits, and cave-springs—

you’ll eventually have enough to provide water for others,

as it is said:

“Running water from your well” (Prov.5:15),

And, finally:

“Your fountains will gush in the street” (Prov.5:16).²⁰

Another word:

“May my teaching drip like rain” (Dt.32:2).Meir used to teach:

R. Meir used to teach:

Always enter words of Torah [into your memory] under general rubrics.²¹

For if you enter them

as discrete details [without the organizing rubrics],

they’ll wear you out,

so that you’ll be unable to function!

An analogy—

A certain fellow went to Caesaria

needing a few hundred zuz [for the journey].

Now, had he taken small coins, their weight would have worn him out,

and he’d have been unable to function.

Instead, he gathered the small coins

and exchanged them for a few sel`a coins,

getting change for them,

and spending the money wherever [his journey required]!

Furthermore:

If anyone goes to the market at Bet Ilias

and needs for his expenses a hundred minahs²²

—or even 20,000—

if he takes the money in sel`a coins,

their weight will wear him out,

and he’ll be unable to function.

But if he gathers them together

and changes them for a few gold dinars,

he can get change for them [as needed]

and spend the money wherever he likes!

“Like the cloud-bursts upon the herbs” (Dt.32:2).

When a person first goes to learn Torah,

he’s unable to function

until he reviews two scrolls (sefarim)

or [even, only] two chapters (sedarim).

Then, eventually, it comes to him in cloud-bursts!

This is the point of what is said:

“Like the cloud-bursts upon the herbs” (Dt.32:2)

16

“May my teaching drip like rain” (Dt.32:2).

Just as your rain descends upon the trees,

giving each and every one a unique flavor of its own:

   to the grapevine, a unique flavor;

to the olive tree, a unique flavor,

to the fig tree, a unique flavor—

just so, words of Torah are all identical in substance,

but take the form of Scripture-declamation²³

and the oral-performative tradition,²⁴

dialectics,²⁵ legal traditions,²⁶

and lore.²⁷

“Like the cloud-bursts upon the herbs” (Dt.32:2).

Just as your cloud-bursts descend upon the herbs,

causing them to sprout—

and some are red, and some are green,

and some are dark, and some are white,

So, too, words of Torah

[nurture diverse students]—

some of them are wise,²⁸ some are morally fit,²⁹

some are righteous,³⁰ and some are truly pious.³¹

Another word:

Just as you can’t see your rain until it comes—

and in this vein, He says:

“In the meantime, the Heavens blackened with clouds” (1Ki.18:45)—

so, too, with a disciple of sages,

you can’t know what he’s made of until he performs

Scriptural hermeneutics,³²

legal traditions, and lore.

Or until he accepts responsibility for communal well-being.

Another word:

“May my teaching drip like rain” (Dt.32:2)—

But not like certain rains, coming from the south,

which bring nothing but blast, rot, and a curse.

Rather, like other rains, coming from the west,

which bring nothing but blessing.

R. Simai used to teach:

How do I know that

just as Moses summoned the Heavens and the Earth

to testify against Israel,

he also summoned against them

the four winds of the Heavens?

For it is stated:

“May my teaching drip (ya`arof) like rain” (Dt.32;2)—

this refers to the west wind,

coming from the back (`orfo)³³ of the world,

which brings nothing but blessing.

“Let my discourse flow like dew” (Dt.32:2)—

this refers to the north wind,

which turns the sky clear as gold.

“Like the cloud–bursts upon the herbs” (Dt.32:2)—

this refers to the east wind,

which darkens the sky as if it were full of goat-demons.³⁴

“Like the rain droplets upon the fine grass” (Dt.32:2)—

this refers to the south wind,

which churns up the sky with thick clouds.

Another word:

“May my teaching drip like rain” (Dt.32:2).

And so would R. Simai teach:

These four winds are only mentioned

because they correspond to the

four winds of the Heavens.

The north wind is favorable in sunny weather,

but is harsh in the rainy season.

The south wind is harsh in sunny weather,

but is favorable in the rainy season.

The east wind is always harsh,

while the west³⁵ wind is always favorable.³⁶

The north wind is favorable for wheat,

by the time the kernels have reached

a third of their yield;

but it is harsh on olives,

whose fruit has just formed.

The south wind is harsh on olives,

at a third of their yield;

but it is favorable for wheat

whose kernels have just formed.

17

R. Simai would also teach this:

All creatures that were created from the Heavens,

their souls and bodies originate in the Heavens.

And all creatures that were created from the Earth,

their souls and bodies originate on the Earth.

Except for your human being,

whose soul originates in the Heavens,

but whose body originates on the Earth.

Therefore, if a person performs deeds of Torah,

doing the will of his Heavenly Father,

he is certainly among the creatures from above,

for it is said:

“I proclaimed: you are gods!

All of you are the offspring of the Most High!” (Ps.82:6).

If he didn’t perform deeds of Torah,

and didn’t do the will of his Heavenly Father,

he is certainly among the creatures from below,

For it is said:

“And, indeed, like the Adam, you shall die” (Ps.82:7).

R. Simai would also teach this:

There is no scriptural passage

that fails to teach about

the revival of the dead

[as the reunion of body and soul].

It’s just that we don’t have the strength

to properly expound it!

As it is said:

“He calls out to the Heavens above, as well as to the Earth,

in judgment of His people” (ladin `ammo; Ps.50:4)³⁷ —

“The Heavens above”—

this [appeal to the Heavens] implies

an invitation to the soul.

“As well as to the Earth, in judgment of His people”—

this [appeal to the Earth]

implies an address to the body,

“to be judged with him” ³⁸ (lidayen `imo).³⁹

 

And, on what basis do I know that

Scripture here addresses the revival of the dead?

For it is said:

“Come from the four directions—you wind,

and blow upon these dead bodies, so that they may live!” (Ezek.37:9)

18

“Upon the Name of HASHEM do I call” (Dt.32:3).

We have found that Moses only mentioned

the Name of the Blessed Holy One

after twenty one other praises.

From whom did he learn?

From the angelic attendants.

For the angelic attendants only mention

the Name [in the heavenly liturgy]

after three praises of consecration.

As it is said:

“Calling each to the other, they declare:

Holy, holy, holy is HASHEM of Retinues!” (Is.6:3).

Said Moses:

It is sufficient that I offer

no less than seven times of the epithets,

offered by the angelic attendants!—

[and seven of three equals twenty one].

Now, isn’t it a matter of simple logic?

Just as Moses—

a sage of sages, the greatest of the great,

and father of the Prophets—

only mentioned the Name of the All-Present

after twenty one epithets,

all the more so

should we caution against

random mention of the All-Present! ⁴⁰

R. Shimon b. Yohai says:

How do I know that

a person should not consecrate

an offering with the formula:

To HASHEM a Whole-offering;

To HASHEM a Grain-offering;

To HASHEM a Communion-offering,

but rather, should consecrate as follows:

A Whole-offering to HASHEM;

a Grain-offering to HASHEM;

a Communion-offering to HASHEM?

The Teaching states:

“A sacrificial offering to HASHEM” (Lv.1:2).⁴¹

Now, isn’t it a matter of simple logic?

Just as these offerings are already consecrated to Heaven,

yet the Blessed Holy One has ordered

that His Name not be invoked over them

until they are consecrated [before the Altar]—

all the more so

should we caution against random mention of

the Name of the Blessed Holy One, in a disgraceful place.⁴²

19

“Upon the Name of HASHEM do I call” (Dt.32:3).Yose says:

R. Yose says:

How do I know of those

who rise in prayer in the Gathering House⁴³ to proclaim:

“Bless HASHEM, may He be blessed”—

that we respond to them with:

“Blessed is HASHEM, the blessed One, forever and beyond!”

For it is said:

“Upon the name of HASHEM do I call, ascribe greatness to our God!” (Dt.32:3)—

[Thus the call to prayer should elicit an enhanced response].

 Nehorai said to him:

R. Nehorai said to him:

By the Heavens!!

Isn’t it just the way of the world?

The infantry [gathered for prayer] fights the war,

but the officers [leading the prayer]

get credit for the victory!⁴⁴

Now, how do I know that

we may only convene [the blessing after the meal]

in the presence of at least three diners?⁴⁵

As it is said:

“Upon the name of HASHEM do I call, ascribe⁴⁶ greatness to our God!” (Dt.32:3)—

[the caller is one, the ascribers are two additional diners].

Now, how do I know that

we respond with “Amen” after [one who utters] a blessing?

For it is said:

“ascribe greatness to our God” (Dt.32:3)—

[with an affirmative “Amen”].⁴⁷

Now, how do I know that,

[after declaiming the liturgical “Listen, Israel” (Dt.6:4),]

one recites thereafter:

“Blessed be the Exalted Name!

May His kingdom thrive,

forever and beyond”?⁴⁸

For it is said:

“Upon the name of HASHEM do I call” (Dt.32:3)

Now, how do I know

of those who declare [during their recitation of the Sanctification]:⁴⁹

May His great Name be blessed,

that one responds after them with:

Forever and an eternity of eternities?

As it is said:

“ascribe greatness to our God” (Dt.32:3)

20

Now, on what basis do you claim that

our Patriarchs descended to Egypt

only so that the Blessed Holy One

might work wondrous prodigies for them,

and in order to sanctify His great Name in the world?

For it is said:

“And so, in the fullness of days, the king of Egypt died” (Ex.2:23).

And it continues:

“Then God heard their groaning and He remembered His covenant

with Abraham, with Isaac, and with Jacob” (Ex.2:24).

And, finally:

“Upon the name of HASHEM do I call,

ascribe greatness to our God!” (Dt.32:3).

Now, on what basis do I know that

the All-Present brought retribution, and ten blows,

upon Pharaoh and upon Egypt,

only in order to sanctify His great Name in the world?

Because at the beginning of the matter, He says:

“Who is HASHEM that I should obey His voice?” (Ex.5:2)

And by the end of it He says:

“HASHEM is the righteous one, but I and my people are the wicked ones!” (Ex.9:27)—

[the retributions are carefully administered from the outset

to elicit Pharaoh’s final confession].

Now, on what basis do I know that

the All-Present worked wondrous prodigies

at the [Reed] Sea, at the Jordan River,

and in the river-beds of Arnon,

only in order to sanctify His Name in the world?

As it is said:

“Now, then they heard . . .

that HASHEM had dried up the Jordan for the sake of Israel” (Josh.5:1).

And thus did Rahab speak to Joshua’s agents:

“For we have heard how HASHEM dried up

the Reed sea from before you!” (Josh.2:10).

The Teaching states:

“Upon the name of HASHEM do I call!” (Dt.32:3).

Now, how do I know that

Daniel descended into the lions’ lair

only so that the Blessed Holy One might

work wondrous prodigies for him,

and in order to sanctify His great Name in the world?

As it is said:

“Upon the name of HASHEM do I call!” (Dt.32:3)

And, furthermore it says

[regarding Nebuchadnezer]:

“I hereby declare that, in all my royal realm, people shall tremble in fear

of the God of Daniel!” (Dan.6:27).

Now, on what basis do you claim that

Hananiah, Mishael, and Azariah descended into the fiery furnace

only so that the Blessed Holy One might

work wondrous prodigies for them,

and in order to sanctify His great Name in the world?

As it is said:

“The portents and prodigies that the Supernal God has worked for me,

it pleases me to recount” (Dan.3:32).

And, He continues:

“How numerous His portents, and His prodigies, how mighty!” (Dan.3:33).

Now, how do I know that

the angelic attendants above

do not mention in their liturgies

the Name of the Blessed Holy One

until Israel mentions Him in prayer below?

For it is said:

“Listen, Israel! HASHEM is our God, HASHEM alone!” (Dt.6:4)

And it is also said:

“When the morning stars sang together” (Job38:7)

And then:

“And the sons of God rejoiced” (Job38:7)

“The morning stars”—

this refers to Israel, who is compared to the stars,

As it is said:

“And I will vastly multiply your descendant like the stars of the Heavens” (Gn.22:17).

And the sons of God rejoiced”—

this refers to the angelic attendants.

And, similarly, He says:

“Then the sons of God arrived to stand erect before HASHEM” (Job1:6)

1. Cf. Sifre Nu. 43 and Pisqa’ 42.5.
2. Heb: tishm`a; “hear.”
3. Heb: ha’azanah.
4. Heb: shemi`ah.
5. Note the shift, from Pisqa’ 306.6 to 306.7, in the connotation of the verb, shm`a, from simple “hearing” to “obedience.”
6. Heb: na`aseh wenishm`a.
7. These commandments require Israel to dwell in the Land, a condition that could not be fulfilled until after Israel’s conquest of the Land.
8. Heb: kelalim; “general principles, rules.” Cf. Pisqa’ 306.15.
9. Heb: leshon kena`ani. In most contexts, kena`ani refers to the population of Canaan. But in certain settings, it can refer to a trader or merchant (e.g., Zech.14:21, Prov. 31:26). On the strength of these cases, Rabbinic Hebrew seems to have coined the term leshon kena`ani as a reference to “commercial jargon.”
10. Cf. Pisqa’ 306.14. For details of the rite, see Pisqa’ 207-208.
11. The root, s- `- r, conveys a variety of meanings depending upon vowelization. Among these are “goat,’ “hair,” and “cloud-burst.”Cf. 306.14 below and BDB, s.v., 9. 972-973.
12. E.g., the goat offered in the supplementary sacrificial service on New Moons and Festivals (Nu.28:15).
13. The root, k-p-r means to “cover”, thus by extension, to “absolve.”
14. The assonance of otherwise unrelated words, tizal (root, n-z-l) and zol (root. z-l-l), is the thread of continuity.
15. Sa`ir (“the hairy one”) is apparently a goat-demon, although it is unclear whether he is half-goat and half-human, like the familiar Greek satyr. In any case, the midrashic pun is achieved by juxtaposing the two senses of se`ir (“storm´and “demon”) combined with the assonance of sheid.
16. //Sifra, qedoshim, per.9:8.
17. The root, `-r-f stands behind both the verbs, “to drip” and to “break the neck.”
18. Cf. Pisqa’ 306.12.
19. Heb: mishnotekhah, “repetitions.” Assonant with mishnatekhah, “your review of the Mishnah.”
20. Cf. 306.11 on the theme of gathering Torah and gathering water.
21. Cf. Pisqa’ 306.11.
22. The equivalent of 10,000 sheqels
23. Heb: miqr’a, “that which is declaimed.”
24. Heb: mishnah, “that which is repeated.”
25. Heb: Talmud, “that which is learned.”
26. Heb: halachot, “legal rulings.”
27. Heb: aggadot, “narratives.”
28. Heb: khachamim, “wise ones.”
29. Heb: kesheirim, “those who are qualified.”
30. Heb: tzadikim, “the righteous ones.”
31. Heb: khasidim, “pious ones.”
32. Heb: midrash, “interpretation, exegesis.”
33. The midrashist continues fascination with the midrashic possibilities of the root, `-r-p. See also above, 306.12, 14.
34. For more word-play with the root, s-`-r, see 306.14. See Basser, pp.92-93.
35. Heb: ma`aravit may well be in the midrashist’s mind for its assonance with `arof.
36. Mechilta Ishmael, vayehi beshalach, 4.
37. [xxxvii] So the masoretic text. By shifting the vowels, however, (lidayen `imo) Sifre’s midrashist enables the text to be read as a solution to the problem of the nature of the esachatological union of soul and body
38. Cf. Mechilta Rashbi-Nelson, shirat’a, pp.127-128.
39. For discussion of the text of this difficult passage, see H: 493, Pisqa’ 306, n. 50.
40. Cf. Sifre Num., pinkhas, 134.
41. = Sifra, wayiqra’, par.2:4.
42. The “disgraceful place” (meqom bizayon) is not likely to refer to the place of prayer, such as a synagogue, but rather to the sub-lunar world as a whole.
43. Heb: beit hakneset; namely, the synagogue.
44. Cf. B. Ber.53b. For alternate translations, see Basser: 94 and H:494, Pisqa’ 306, n.57.
45. //M. Ber. 7:1. The convening formula of the birkat hamazon, the post-dining prayer of praise and thanksgiving, must be recited if three or more have broken bread together. See also Mechilta Ishmael, paskha’ par. 16.
46. The exegesis works because the verb, “ascribe”, is in the plural (hawwu).
47. Cf. Mechilta Ishmael, paskha’, par. 16.
48. During the liturgical recitation of he Shema, the phrase is interpolated between Dt.6:4 and 6:5 of the liturgical recitation. The composition of the Shema’s three paragraphs is discussed at M. Ber. 2:2.
49. Heb; qaddish. A praise-liturgy after Torah study.