Pisqa’ 31¹

1

“Listen, Israel!

HASHEM is our God, HASHEM is One!”² (Dt.6:4)

Why is [the name, Israel,] mentioned in this verse?

Because elsewhere it is said:

“Tell the descendants of Israel . . . to gather for Me an offering” (Ex.25:2).

Neither the descendants of Abraham nor the descendants of Isaac

is written here.

Rather: “Tell the descendants of Israel!” (Ex.35:2)—

[now what is the explanation]?

Father Jacob deserved that the Utterance

be addressed to his descendants.

For Father Jacob worried all his days, saying:

Woe to me if my offspring are trash

like those spawned by my ancestors!

2

Abraham spawned Ishmael,

who served a foreign cult,

for it is said:

“And Sarah saw the son of Hagar, the Egyptian . . . playing” (Gen.21:9)—

that is, she saw that he was serving a foreign cult:

words of R. Akiva.

R. Shimon b. Yohai says:

R. Akiva would expound four topics,

and I, too, expound them—

but my words are lovelier than his.³

3

[For example, R. Akiva says:]

Look at what Scripture says:

“And Sarah saw the son of Hagar, the Egyptian . . . playing” (Gen.21:9)—

that is, she saw that he was serving a foreign cult.

But I say that Isaac and Ishmael would only quarrel

over fields and vineyards.

For when the time came to divide them,

Ishmael said to Isaac:

I should take two shares, since I am the first born.

And so did Sarah say to Abraham:

“Banish that slave and her son,

for that son . . . shall not share with my son in the inheritance ” (Gen.21:10).

And I prefer my words to R. Akiva’s words.⁴

4

And, along these lines , you say:

“If flocks and herds were slaughtered for them,

would it be enough?” (Nu.11:22)—

that is, would it make any difference to them?

“If all the fish in the sea were gathered for them,

would it be enough?” (Nu.11:22)—

that is, would it make any difference to them?⁵

words of R. Akiva.

But I say the point is that:

even if you gathered for them

all the flocks and herds in the world,

they would still murmur against you!⁶

And the Spirit of the Holy One replied to Moses:

“Now you will see if My Utterances are potent or not!” (Nu.11:23).

And I prefer my words to R. Akiva’s words.⁷

5

And along these lines you say:

“O, Human! Those [sinners] dwelling in the ruins of the Land of Israel argue—

Abraham was a single person, yet he acquired the rights to the Land;

but we are a multitude—to us is it given as an inheritance!” (Ezek.33:24).⁸

Here is the logical proof [according to R. Akiva]—

just as Abraham,

who served but one God, inherited the Land,

isn’t it logical that

we, who serve many gods should inherit the Land?⁹

 

But I say that this is the logic of the argument:

Just as Abraham,

who was ordered to fulfill only a single commandment, inherited the Land,

isn’t it logical that we,

who are ordered to fulfill many commandments, should inherit the Land?

And how does the Prophet respond to this?

“You eat blood! And you gaze at your idols!

And you shed blood!—

and shall you inherit the Land?

You live by your sword! You commit abominations!

And each pollutes his neighbor’s wife!—

and shall you inherit the Land?” (Ezek.33:25).

And I prefer my words to R. Akiva’s words. ¹⁰

6

And along these lines you say:

“Thus says HASHEM:

The fast of the fourth month, the fast of the fifth,

the fast of the seventh, and the fast of the tenth” (Zech.8:19).

”The fast of the fourth” —

this refers to the seventeenth of Tammuz,

on which the city [Jerusalem] was breached.

And why is it called the fourth?

Because it is the fourth month [from the first, Nisan].

“The fast of the fifth”—

this refers to ninth day of Av,

on which the Abode was destroyed, the first and second time.

And why is it called the fifth?

Because it is the fifth month [from Nisan].¹¹

 

“The fast of the seventh”—

this refers to the third day of Tishrei,

on which Gedalya b.Akhiqam was killed.

And who killed him? Ishmael b. Netanyah.

This teaches you that

the death of the Righteous

pains the Blessed Holy One as much as

the destruction of the Holy Abode.

And why is it called the seventh?

Because it is the seventh month [from Nisan].

“The fast of the tenth”—

this refers to the tenth of Tevet,

on which the King of Babylonia

laid siege to Jerusalem,

As it is said:

“In the ninth year, in the tenth month,

on the tenth of the month . . . ”¹² (Ezek.24:1)

[The foregoing are all the words of R. Akiva].

But I say that the fast of the tenth month

falls on the fifth day [of that month];

but that in Judah they afflict themselves

on the day of the event [viz., the fifth],

while in the Exile they afflict themselves

on the day they heard the report [viz., the tenth].¹³

For it is said:

“In the twelfth year, in the tenth month,

on the fifth day of the month of our exile,

the refugees came to me” (Ezek.33:21).

They heard about it,

and treated the day they heard the report

as if it were the day of the burning itself.

And I prefer my words to R. Akiva’s words.¹⁴

7

[Father Jacob said:]

Abraham spawned Ishmael,

Isaac spawned Esau.

But as for me, let my offspring not be trash,

like those spawned by my ancestors!

And, similarly, He says:

“And Jacob took upon himself a vow, saying” (Gn.28:20)—

can you imagine that Father Jacob would say:

“If He gives me bread to eat,

and clothing to wear,

then will HASHEM be like a god (l’elohim) to me” (Gn.28:20)—

But, if not, he will not be like a god to me?

The Teaching states:

“When I return safely to my father’s house,

then HASHEM will be like a god to me” (Gn.28:21)—

under any circumstances.

What does the Teaching mean by:

“Then HASHEM will be like a god to me”?

That His Name will protect me,

so that my offspring will not be trash

from the first till the last!”¹⁵

8

And, similarly, He says:

“Then Reuben went and lay with Bilhah,

his father’s concubine, and Israel heard” (Gn.35:22).

When Jacob heard this, he was shattered, saying:

Woe to me

if this one will spawn trash among my offspring!

Until he was informed

from the mouth of the Holy One

that Reuben had become a penitent,

as it is said:

“The sons of Jacob were twelve” (Gn.35:22).

Now, isn’t it well known that there were twelve?

Rather, he was informed

from the mouth of the blessed Holy One,

that Reuben had become a penitent.

This teaches you that

Reuben fasted all his days,

for it is said:

“And they sat to eat bread” (Gn.37:25).

Can you imagine brothers sitting to eat bread

while their oldest brother was not with them?¹⁶

Rather, [Reuben’s absence] teaches you that

he fasted all his days until Moses arrived and accepted his penitence,

for it is said:

“Long live Reuben! May he not die!” (Dt.33:6).¹⁷

9

And, similarly, you find that

when Father Jacob passed from the world,

he called his sons and rebuked them,

each and every one individually,

for it is said:

“And Jacob called to his sons:

Reuben, you are my first-born! . . .

Shimon and Levi are brothers! . . .

You are Judah—

your brothers will submit to you!”¹⁸ (Gn.49:1-8).

Having rebuked them,

each and every one individually,

he then addressed them all, saying:

Perhaps your hearts harbor some doubt

regarding the One Who spoke and created the world?

They replied to him:

Listen, Israel, our father!

Just as your heart harbors no doubt,

neither does our heart harbor any doubt

regarding the One Who spoke and created the world.

Rather:

“HASHEM is our God, HASHEM is One!” (Dt.6:4)

10

Therefore He says:

“And Israel prostrated himself at the head of the bed.” (Gn.47:31).

Now, did he really prostrate himself (hishtakhaweh) at the head of the bed?

Rather, he gave thanks and praise (shibakh)

that his offspring were not trash!¹⁹

And some say:

“And Israel prostrated himself at the head of the bed” (Gn47:31)—

because Reuben became a penitent.

Another word:

For Reuben said:

Blessed is the glorious Name,

may His Kingship abide forever and ever.²⁰

Said the Blessed Holy One to him:

Jacob!

All your days you desired

that your sons might greet

morning and evening by uttering

the Shema-liturgy!

“Listen, Israel!” (Dt.6:4)—

from this they taught:

One who utters the Shema-liturgy

so softly that his ears cannot hear it—

he has not satisfied his obligation.²¹

11

“HASHEM is our God” (Dt.6:4)

Why is this mentioned?

For doesn’t it already mention:

“HASHEM is One!” (Dt.6:4).

What does the Teaching mean

by “our God?”

His Name marks us beyond others.

And, similarly:

“Three times a year shall all your males

appear before the face of the Master,

HASHEM, God of Israel” (Ex.34:23).

Why do I need [all these epithets]?

Doesn’t it already say:

“The face of the Master, HASHEM?” (Ex.34:23).

What does the Teaching add by

“God of Israel?” (Ex.34:23)

His Name marks Israel beyond others.²²

And, similarly:

“Thus spoke HASHEM of Retinues,

the God of Israel” (Jer.32:14).

Why do I need [all these epithets]?

Doesn’t it already say:

“I am HASHEM, God of all flesh!

Is anything too marvelous for me?” (Jer.32:27).

What does the Teaching add by

“God of Israel?” (Jer.32:14)

His Name marks Israel beyond others.

And, in the same vein, you can say:

“Hear, My People, for I am speaking!

Israel, for I am testifying among you!

I am God (‘elohim), your God” (‘eloheichah; Ps.50:7).

My Name marks you beyond others!

12

Another word:

“HASHEM is our God” (Dt.6:4)—over us.

“HASHEM is One” —over all inhabitants of the world.

“HASHEM is our God”—in the present eon.

“HASHEM is One”—in the coming eon.

And, so He says:

“And HASHEM will be like a King of all the Land.

On that day will HASHEM be One, and His Name One!” (Zech.14:9).

1. H;55-59; JN1:83-85
2. ‘ekhad; that is, uniquely worthy [of worship].
3. =T. Sotah 6:6.
4. // T. Sotah 6:6.
5. Cf. T. Sotah 6:7; Sifre Nu 95; SZ, beha`alotechah 21.
6. Cf. T. Sotah 6:7.
7. // T. Sotah 6:7    
8. =T. Sotah 6:9
9. Cf. T. Sotah 6:8
10. // T. Sotah 6:9
11. = T. Sotah 6:10.
12. // T. Sotah 6:9-11.
13. // T. Sotah 6:11.
14. =T.Sotah 6:10-11. On the status of all the toseftan material in 31.2-6, see H: ad loc., n.4.
15. // T. AZ. 4:5.
16. On Reuben’s fasting, see H: ad loc., n.16.
17. Cf. Pisqah 347.1-2 for another deployment of Dt.33:6.
18. Heb: yodukha: a word-play on the Hebrew form of Judah—yehudah.
19. For a discussion of the assonance of hishtakhaweh and shibakh, see H: ad loc., n.19.
20. This phrase is not part of the scriptural text, but is interjected between Dt. 6:4 and 6:5 for the liturgical recitation.
21. //M. Berakh.2:3.
22. // Mechilta Ishmael, khasp’a 20. In Mechilta, Sifre 31.14-15 appear in reverse order.