Pisqa’ 1¹

1

“These are the words that Moses spoke” (Dt.1:1).

Now, did Moses prophesy only these?

Didn’t he write the entire Torah?

For it is said:

“Now Moses wrote this Torah” (Dt.31:9)!

So what does the Teaching mean by

“these are the words that Moses spoke” (Dt.1:1)?²

It teaches that these [but not all] are words of rebuke,³

for it is said [in Moses’ final oration (Dt.32:1ff.)]:

“Then Jeshurun grew fat, and he kicked” (Dt.32:15)⁴

2

And similarly you say:

“The words of Amos . . .who had visions concerning Israel

in the days of Uziah King of Judah,

and . . . of Jeroboam b. Joash, King of Israel . . .

two years before the earthquake ” (Amos 1:1).

Now, did Amos prophesy only about these kings?

Didn’t he prophesy about more rulers

than any of his fellow-prophets?⁵

So what does the Teaching mean by

“The words of Amos”?

It teaches that these [but not all] are words of rebuke.

How do I know that they are words of rebuke?

For it is said:

“Hear this word, you cows of Bashan . . .

who oppress the humble, who defraud the needy,

who say to their masters—bring on the drinks!” (Amos 4:1).

This refers to the conduct in their courts!⁶

3

And similarly you say:

“And these are the words that HASHEM spoke To Israel and Judah” (Jer.30:4).

Now, did Jeremiah prophesy only these?

Didn’t Jeremiah compose two entire scrolls?⁷

As it is said:

“The words of Jeremiah are concluded here” (Jer.51:64).

So what does the Teaching mean by

“these are the words”?

It teaches that these, [but not all,] are words of rebuke.

How do I know that they are words of rebuke?

For it is said:

“Thus said HASHEM: . . . why do I see every man

with his hands in his lap, like a woman in labor?” (Jer.30:6).

4

And similarly you say:

“And these are the last words of David” (2 Sam.23:1).

Now, did David prophesy only these?

But, isn’t it already said:

“The spirit of HASHEM spoke within me,

and His word was upon my tongue” (2 Sam.23:2)?

So what does the Teaching mean by

“These are the last words of David”?

It teaches that these, [but not all,] are words of rebuke.

How do I know that they are words of rebuke?

As it is said:

“For the rebellious shall all be swept aside like thorns,

with none to take them in hand” (2 Sam.23:6).

5

And similarly you say:

“The words of Koheleth, son of David⁸, King in Jerusalem” (Ecc.1:1).

Now did Solomon prophesy only these?

Didn’t he write three scrolls,⁹

yet half¹⁰ of his wisdom was transmitted in [oral] parables?¹¹

So what does the Teaching mean by

“The words of Koheleth?”

It teaches that these [but not all] are words of rebuke.

How do I know that they are words of rebuke?

For it is said:

“The sun rises and sets . . . , goes to the south and then turns to the north;

turning, always does the wind blow . . . and all the streams flow into the sea” (Ecc.1:5-7).

Here he likens the Wicked

to the sun, the moon, and the sea,

which receive no reward

[for simply acting according to their nature]!

6

“To all Israel” (Dt.1:1)—

had he rebuked only some of them,

those who had been in the market would have said:

you heard such things from the son of Amram

without returning tit for tat?

Had we been there, we would have replied four or five times

to each and every rebuke!

7

Another word:

“To all Israel” (Dt.1:1)—

this teaches that

Moses gathered them,

from the old to the young, saying:

Look—I’m rebuking you all!

Let anyone who has a reply speak up!

8

Another word:

“To all Israel” (Dt.1:1)—

does this teach that

all of them were masters of rebuke,

and all were able to bear rebuke?

Said R. Tarfon:

I swear by the Temple service!

As if any of the current generation

were [morally] entitled to offer rebuke!¹²

Said R. Elazar b. Azariah:

I swear by the Temple service!

As if any of the current generation

were able to accept rebuke!

 

Said R. Akiva:

I swear by the Temple service!

As if any of the current generation

knew how properly to offer rebuke!

 

Said R. Yohanan b. Nuri:

I call Heaven and Earth to testify

that more than four or five times

was Akiva chastised on my behalf

before Rabban Gamliel at Yavneh!

For I complained against him,

and [Rabban Gamliel] would chastise him.

Yet I knew full well that,

with each and every incident,

his love [for me] would only increase.¹³

This illustrates what is said:

“Do not rebuke a scorner, lest he hate you;

rebuke a sage and he’ll love you!” (Prov.9:8).

9

“From across the Jordan” (Dt.1:1)—

this teaches that

Moses rebuked them

for their behavior on that side of the Jordan.¹⁴

“In the wasteland” (Dt.1:1)—

This teaches that

Moses rebuked them

for their behavior in the wasteland.

Another word:

“In the wasteland” (Dt.1:1)—

this teaches that

they would take their baby sons and daughters,

and cast them onto Moses’ bosom, saying:

Son of Amram!

What provisions have you prepared for these?

What sustenance have you prepared for these?”

R. Judah says:

Look at what [the verse] says!

“And the Israelites said to them,

if only we could have died by the hand of HASHEM

in the land of Egypt” (Ex.16:3)

Another word:

“In the wasteland” (Dt.1:1)—

in general, whatever they did in the wasteland

[deserved rebuke].

 

10

“In the steppes”¹⁵ (Dt.1:1)—

This teaches that

he rebuked them for their behavior on the steppes of Moab.

And so He says:

“And Israel lingered at Shittim . . .

where the people whored with the daughters of Moab” (Nu.25:1).

“Opposite Suph”¹⁶ (Dt.1:1)—

This teaches that

Moses rebuked them for their behavior at the Reed Sea.

For they rebelled at the sea,

and stiffened their resolve for three journeys.¹⁷

 

R. Judah says :

They rebelled at the sea shore

And they rebelled within the sea.

And so He says:

“For they rebelled at the sea—

And in the Reed Sea!” (Ps.106:7)¹⁸

Is it possible to say that

Moses rebuked them only at the start of a journey?

How do we know that

he did so as well between journeys?

The Teaching states:

“Between Paran and between Tofel,”¹⁹ (Dt.1:1)—

[Tofel alludes to Israel’s]

frivolous complaints (tiflut)²⁰

about the manna.

And so He says:

“For our appetites are ruined by this fluffy bread!”(Nu.21:5).

[The Holy One] said to them:

Fools!

Kings themselves choose only the fluffiest bread,

to ward off nausea and diarrhea.

But as for you—

the very best I could give you

is the very thing you complain about!

Oh, how you have followed

the folly of your original ancestor!

For [of Adam] I said:

“I will make for him a helper appropriate to him” (Gn.2:18).

But the very best I could give him

is the very thing he complained about,

for it is said:

“The woman you gave me—

she handed me from the tree, so I ate!” (Gn.3:12)

11

“And Hazeroth” (Dt.1:1)—

[The Holy One] said to them:

Shouldn’t you have learned

from what I did to Miriam at Hazeroth?²¹

Now, if I didn’t favor Righteous Miriam in her conflict,

isn’t it only logical²² that

I deal with others in the same way?

Another word:

If Miriam, who only spoke

against her younger brother,

was so severely punished,

all the more so of

a person who speaks against his superior! ²³

Another word:

If Miriam, who spoke so softly

that only the All-Present²⁴ could hear,

was so severely punished

—in accordance with what is said:

“And HASHEM heard” (Nu.12:2)—

all the more so of

one who denigrates his companion in public!²⁵

12

“And Di-Zahav”²⁶ (Dt.1:1)—

[The Holy One] said to them:

I can overlook all you’ve done,

but the incident of the [golden] calf

pains Me the most!²⁷

R. Judah used to teach:

There is an analogy—

a certain fellow

caused his companion many troubles.

Finally, he added one more.

[The companion] said to him:

I can overlook all you’ve done,

but this latest incident pains me the most!

This is what the All-Present said to Israel:

I can overlook all you’ve done,

but the incident of the [golden] calf pains me the most!

R. Shimon says:

There is an analogy—

a certain fellow

received sages and their disciples,

and everyone sang his praises.

Then gentiles came, and he received them.

Then bandits came and he received them.

People began to say:

It must be So-and-so’s way to receive any one!

Thus did Moses say to Israel:

That’s enough gold (dai-zahav)— for the Dwelling!²⁸

That’s enough gold—for the calf!

13

R. Banyah says:

Israel served a foreign cult.

By rights they should have been worthy of annihilation!

[ But no!]

The gold [collected for] the Dwelling

offers absolution for the gold [collected for] the calf!

R. Yose b. Hanina says:

“And you shall fashion a cover of pure gold” (Ex.25:17)—

the gold [collected for] the Ark-cover

offers absolution for the gold [collected for] the calf!

14

Judah says:

Look at what He says!

“In the desert, in the steppes . . .” (Dt.1:1).

These [locations recall] the ten trials which our ancestors

imposed upon the All-Present in the wasteland:

And here they are:

two at the [Reed] Sea;²⁹

two at the waters [of Marah],³⁰

two regarding the manna,³¹

two regarding the quail,³²

one regarding the calf,³³

and one regarding the scouts in the wasteland of Paran.³⁴

Said to him R. Yose b. Dormasqit:

Judah, my colleague!

Why do you twist the Scriptures for us?

I summon the testimony of Heaven and Earth

that I’ve reviewed all the scriptural toponyms,

and they commemorate actual events!

And so He says:

“And he named the well Bargain (`eseq)

because they bargained (hit`asqu) ³⁵ with him there” (Gn.26:20).”

“And he called the well Seven (shiv`a).

Therefore the city is called Seven Wells (be’er shev`a) until today” (Gn.26:33).

And similarly—

R. Judah expounded [this verse as a parable]:

“A pronouncement—the word of HASHEM:

In the land of Hadrach and in Damascus does He rest;

all the eyes of humanity look towards HASHEM,

as well as all the tribes of Israel!” (Zech.9:1).

This [Hadrach,] refers to the Messiah,

who will deal harshly (khad) with the nations,

but tenderly (rach) with Israel.³⁶

Said to him R. Yose b. Dormasqit:

Judah, my colleague!

Why do you twist the Scriptures for us ?

I summon the testimony of Heaven and Earth

that I am from Damascus,

and there’s a place there named Hadrach!

[R. Judah] said to him:

How do you explain this verse

[if it is not a messianic parable]—

“And in Damascus does He rest” (Zech.9:1)?

[Replied R. Yose b. Dormasqit:]

How do we know that in the future

[the borders of] Jerusalem will approach Damascus?

“And in Damascus does He rest” (Zech.9:1)—

[thus, contrary to R. Judah,] the verse refers

to the future expansion of Jerusalem.

Moreover, rest can refer to Jerusalem,

for it is said:

“This is My re sting place for ever and ever” (Ps.132:14).³⁷

[R. Judah]³⁸ said to him:

How do you explain:

“And the city will be rebuilt on its rubble” (Jer.30:18)?

[R. Yose b. Dormasqit said:]

Jerusalem will never be moved from its place!

[R. Yose b. Dormasqit] said to [R. Judah]:

How do I explain this:

“The winding passage of the side chambers

widened from story to story;

and since the structure was furnished all over with

winding passages from story to story, the structure itself

became wider and wider from story to story” (Ezek.41:7)?

[This means] that in the future

Jerusalem will be enlarged in all directions,

like a fig, which is narrow at the bottom and wide on top.

And in the future the gates of Jerusalem will approach Damascus!

15

And so He says:

“Your Face³⁹ is like the tower of Lebanon

that looks out towards Damascus” (Song7:5).

And exiles shall come and encamp within her,

for it is said:

“And in Damascus does He take refuge” (Zech.9:1).

And, continuing, He says:

“And in the end of days the house of the Mountain of HASHEM

will be founded on the highest of mountains,

and it will be raised up among the hills,

and all the nations will stream toward it” (Is.2:2).

And, moreover, He says:

“Then many nations will say let us ascend the Mountain of HASHEM”! (Is.2:3).

16

And similarly,

Judah expounded:

“He seated him upon a second chariot . . .

and called before him: Avrech” (Gn.41:43)—

this is Joseph,

for, as to wisdom he was a father (’av)

but tender (rach) in years.⁴⁰

Said to him R. Yose b. Dormasqit:

Judah, my colleague!

Why do you twist the Scriptures for us?

I call on the testimony of Heaven and Earth

that Avrech actually refers to [Joseph’s] knees (birkayim)—

[as we say,] “I will make them kneel”(‘avricheim),⁴¹

for everyone entered and departed at Joseph’s bidding.

And this is the point of what is said:

“And they placed him over

the whole of the Land of Egypt.”(Gn.41:43).⁴²

1. H:23-27; JN1:15-23. Sifre opens with a massive history of Israel’s prophetic tradition on the theme of rebuke (Pisqa’ 1.2ff);cf. the complemenary parallel at Pisqa’ 342.
2. If Moses did indeed write the Torah, why does the Torah imply that only some specific words were written? See RH, ad loc.
3. Heb: divrei tokhachot. See Rashi ad Dt.1:1. In midrashic texts, the verbal stem, d-b-r (“to speak”) is often taken to indicate harsh divine speech. See Sifre Nu. 99: “In many contexts, d-b-r implies harshness of expression.” Cf. H:389, n.1.
4. SD’s extensive contribution to this verse appears at Pisqa’ 318.1ff.
5. E.g., the rulers of Damascus, Gaza, Ashdod, and Tyre (Amos 1:3-9).
6. RH and Pardo ad loc.:”This rebuke is aimed specifically at the upper class and the judicial system which perverted justice for the needy.”
7. The books of Jeremiah and Lamentations (B.BB. 14b). Pardo, ad loc.,asserts that the reference is to books presently in the Prophetic canon, viz.,Jeremiah and Kings:”Now even though we also have the scroll of Lamentations that he wrote, it is among the Hagiographa, and cannot be considered comparable.”
8. I.e., King Solomon.
9. The books of Ecclesiastes, Proverbs, and Song of Songs (Song Rab.1:1; cf. B. BB. 15a).
10. The text is difficult. Pardo, ad loc., argues that “half” should be understood locatively, placing Proverbs “midway between” Ecclesiastes and Song in the canonical division of the Hagiographa.
11. Perhaps an allusion to 1 Ki. 5:12: “He composed three thousand parables and his poems numbered one thousand and five.”
12. See Matt.7:1-3, F:3, l.9 and B. `Arakh.16b
13. = Sifra Qodashim., per. 4:9. Cf. F:3, l.9.
14. In Shittim (Nu.25:1-5). See H:390, ns.12-13.
15. Heb: `aravah.
16. Eng: “reed.”
17. Cf. Mechilta Ishmael: beshallach, 1.
18. //ARNA:34.
19. I omit the brief bracketed addition supplied by F:5, l.3.
20. The word-play works on the assonance of Tofel and tiflut.. Cf. ARNA:34.
21. When she challenged Moses’ choice of a Kushite wife (Nu.12:1ff.), and God struck her with scale-disease.
22. Heb: qal wakhomer (literally, “from the lenient to the strict”). In this translation, for the most part, I substitute a variety of equivalent prases, e.g., “This is a matter of logic,” “Isn’t this logical?” and the like.
23. See ARNA:9.
24. This is a free rendering of hamaqom (“the Place”), a common rabbinic epithet for God. The use of this divine epithet in Judaism is documented in Greco-Jewish literature in the first century CE (e.g., Philo, On Dreams, 11): “God himself is called ‘Place’ (Greek: topos), from the fact of his surrounding the universe, and being surrounded himself by nothing whatsoever.” Compare the almost identical formulation in the fourth century CE midrash Gen. Rab., 68:11: “Why do we call the Blessed Holy One by the epithet, ‘the Place?’. . . Because He is the place of the world, but the world is not His place.” Cf. Acts 17:28, referring to God as: “He in whom we live and have our being.”
25. Cf. Pisqa’ 275.1. //Sifre Nu.99; Sifre Nu.100 =ARNA:9.
26. Eng : “An excess of gold.” The gold encoded in the name, Di-Zahav, recalls to the midrashic imagination the molten gold used to make the calf in the wasteland.
27. See F:6, n.1.
28. Heb: mishkan. Often rendered as “Tabernacle” (Ex.25:9)
29. Ps.106:7, Ex.14:11.
30. Ex.15:22ff.; 16:24.
31. Ex.16:20; 16:27
32. Ex.16:4-5, 16:17-20
33. Ex.32:1
34. =ARNA:34. Cf. M.Av.5:4 and Qahati ad loc.
35. The root, `-s-q stands behind both Hebrew words.
36. Here the midrashist resignifies Hadrach (in the region of Syria) to yield a messianic proposition.
37. =T. Zev.13:20, in the name of R. Shimon.. Cf. Pisqa’ 2:3.
38. The text leaves unclear who is addressing whom. I follow Pardo, ad loc.
39. Heb: ‘af. Literally: “nose.”
40. See Pisqa’ 1.13 for another example of resignfication of the elements of a name.
41. The word-play resignifies the syllables of Avrech in light of the various uses of the root, b-r-ch, “to bend the knee.”
42. And the whole country submitted to him.