Pisqa’ 4373H:86-88; JN1:132-135. 1. “And I will provide grass in your fields for your cattle” (Dt.11:15)— so that you shall not be troubled to seek grazing in the desert. You claim that the point of the verse is so that you shall not be troubled to seek grazing in the desert! But, perhaps: “And I will provide grass in your fields for your cattle” means just that?74When the cattle eat you shall starve. The Teaching goes on to state: “And you shall eat to satisfaction” (Dt.11:15). So how do I explain “and I will provide grass in your fields for your cattle?” So that you shall not be troubled to seek grazing in the wilderness.
2. R. Judah b. Bava says: “And I will provide grass in your fields for your cattle” (Dt.11:15)— even between the boundaries of each field. R. Shimon b. Yohai says: “And I will provide grass in your fields for your cattle” (Dt.11:15)— so that you shall cut it and throw it before your cattle during the entire rainy season. And you should be able to neglect it for thirty days prior to the harvest, yet it shall be productive and not diminish its yield.
Rabbi says: “And I will provide grass in your fields for your cattle” (Dt.11:15)— this refers to flax. And similarly He says: “Who causes the grass to sprout for the cattle, and herbs from the labors of man, to bring forth bread from the earth” (Ps.104:14).
“And you shall eat to satisfaction” (Dt.11:15)— it is a good omen for a person when his beast eats to satisfaction. And similarly He says: “A righteous person understands the hunger of his beast” (Prov.12:10).
Another word: “And you shall eat to satisfaction” (Dt.11:15)— when your beast eats to satisfaction, she works the earth powerfully, for it is said: “Abundant produce comes through the power of an ox” (Prov.14:4).
Another word: “And you shall eat to satisfaction” (Dt.11:15)— from the herd’s offspring. Even though there is no proof of this interpretation, there is a hint of it— “And they shall be radiant with the bounty of HASHEM— for the grain, the must, and the oil, and the young of the flock and the herd.” (Jer.31:11-12)
3. “And you shall eat to satisfaction. Be careful lest (pen) your heart seduce you” (Dt.11:15-16). He said to them: Be cautious, lest (shema’) you rebel against the All-Present. For a person only rebels against the All-Present out of satisfaction,75On the same point, cf. Pisqa’ 318.1ff. as it is said: “Lest (pen) you eat to satisfaction, and build fine homes to dwell in, and your cattle and herds increase, and your silver and gold accumulates for you” (Dt.8:13-14). What does He say thereafter? “Then your heart will become haughty, and you will forget HASHEM, your God” (Dt.8:14). And similarly, you say: “When I’ll have brought him to the soil that I pledged to his ancestors, dripping with milk and honey” (Dt. 31:20). What does He say thereafter? “And he will turn to foreign gods” (Dt.31:20). And similarly, you say: “And the people sat to eat and drink” (Ex.32:6). What does He say thereafter? “They made for themselves a molten calf” (Ex.32:8).
4. And so do you find that the people of the Deluge generation rebelled against the All-Present only out of satisfaction. What is said of them? “Their homes are at peace, free of fear . . ., they send their children off in flocks . . . they while away their days in satisfaction” (Job21:9-14). And [this comfort] caused them to rebel: “For they said to God, leave us be! What is the Self-Sufficient that we should serve Him” (Job21:14-15)? They declared: We don’t need Him for so much as a drop of rain, “for a mist will arise from the earth” (Gn.2:6). The All-Present replied: With the very well-being I have shown you, you now flatter yourselves before Me— through it will I exact punishment from you! “And the rain fell upon the earth for forty days and forty nights” (Gn.7:12).76//T. Sotah 3:6-8. Cf. Pisqa’ 313.1 R. Yose b. Dormasqit says: They cast their eyes upward and downward in order to satisfy their desires. So the All-Present opened upon them the springs of the upper and lower waters to destroy them, for it is said: “On that day, all the fountains of the great depths were split, and the portals of Heaven were opened” (Gn.7:11).
5. And so do you find that the people of the Tower rebelled against the All-Present only out of satisfaction. What is said of them? “Now all the earth had one language and uniform speech. And they traveled to the East, and found a plain in the land of Shinar, and they settled (yeishvu) there” (Gn.11:1-2). Now the word, settled (yeshivah), in this context implies over-eating and over-drinking, in accord with this usage: “Now the people settled down to eat and drink, and they arose to frolic” (Ex.32:6). And this [eating and drinking] caused them to rebel—77//Sifre Nu, 131. for they said: “Let us build ourselves a city”(Gn.11:4). Now, what is stated of them? “And HASHEM scattered them from there” (Gn.11:8).
6. And so do you find that the people of Sodom rebelled against the All-Present only out of satisfaction. What is said of them? “From the earth comes bread . . . its stones are mines of sapphire . . . its roads are unknown to the vulture . . . the prideful have not marred it (Job28:5-8). Said the people of Sodom: Look—we have food! We have silver and gold! Let us resolve to blot out from our land the memory that hospitality is due to pilgrims! The All-Present replied: With the very well-being I have shown you, you intend to blot out among yourselves the memory that hospitality is due to pilgrims? But with it I will blot out all memory of you from the world!78Cf. T. Sotah 3:6-8. What is said of them? “They are uninhabited oases . . . neglected by the pilgrim” (Job28:4). And: “The tents of bandits prosper in preparation for the pilgrims, while those who provoke God are safe” (Job12:5-6). And this [satisfaction] caused them to rebel— “With whatever God placed in his hands” (Job12:6). And, similarly, He says [of Sodom]: “As I live, says the Master, HASHEM, this was the transgression of your sister, Sodom . . . She and her daughters had plenty of bread and untroubled tranquility . . . yet, in arrogance, they did not strenthen the hand of the poor and oppressed!” (Ezek.16:48-49).
7. And, similarly, you say: “And Lot lifted his eyes and saw that the entire plain of the Jordan was irrigated” (mashqeh; Gn.13:10). And then what does He say? “They watered (tishqeinah) their father with wine” (Gn.19:33).79The root, sh-q-h, means to irrigate, and thus lends itself to the word-play associated with Lot’s daughters. Now, where did they find wine in a cave? In fact, it appeared for this very occasion. For in the same vein, He says: “And it shall be, on that day, that the mountains shall drip sweet wine” (Joel 4:18)— if He acts this way towards those, who provoked Him, it is reasonable to infer that He will reward those who do His will! R Meir says: Look at what He says: “Hangings of white, fine cotton, and blue wool” (Es.1:6). Now, why does the verse come to teach us about the wealth of Ahasueros? Surely, if He is so generous towards those who provoke Him, it is reasonable to infer that He will reward those who do His will!80F:94, n.7 regards this passage as an interpolation based on the midrash, Esther Rabbah 3:9. Both passages conclude with the identical coda:”If He acts this way towards those who provoke Him, it is reasonable to infer that He will reward those who do His will!”
8. Now, one time— Rabban Gamliel, R. Joshua, R. Elazar b. Azariah, and R. Akiva were entering Rome.81This is the full version of the story subjected to scribal abbreviation at Pisqa’ 318.4 They heard the noise of the city from the port of Puteoli, a distance of 120 mil. They began to weep, but R. Akiva laughed. They said to him: Akiva! Why are we in tears while you laugh? He replied to them: But why are you in tears? They said to him: Why shouldn’t we weep? A nation serving a foreign cult, which offers sacrifice to gods, and prostrates itself to wood, somehow dwells securely, in tranquility and placidity— whereas, the Abode of the Footstool of our God is given over to fire and to dens of wild animals! He replied to them: But that’s why I’m laughing! Surely, if He acts this way towards those who provoke Him, it is reasonable to infer that He will reward those who do His will!82// B. Mak.24b and other Amoraic sources.
Further, another time— they were ascending to Jerusalem. When they reached Tzofim, they tore their garments. When they reached the Mount of the Abode, they saw a fox leaving the Most Holy Domain. They began to weep, but R. Akiva laughed. They said to him: Akiva! You are always a puzzle! For we are in tears, while you laugh! He replied to them: But why are you in tears? They said to him: Shouldn’t we weep for the place of which it is written: “And the foreigner who draws near will be put to death” (Nu.1:51)— yet now a fox emerges from it? Through us has the meaning of this verse become clear: “For this our heart is pining away . . . for the ruin of Mt. Zion, in which foxes run” (Lam.5:17-18). He replied to them: That’s why I’m laughing! Look at what He says: “I will bring testimony from reliable witnesses— Uriah the Priest and Zechariah b. Yevorachiah . . . I was intimate with the Prophetess, who conceived and bore a son . . . And before that boy can say ‘Mother’ or ‘Father’, the wealth of Damascus and the spoils of Samaria . . . will be carried off before the king of Assyria!” (Is.8:2). Now, you might ask: What does Uriah have to do with Zechariah? What did Uriah say?— “Zion will be plowed like a field, Jerusalem shall be in ruins, and the Mount of the Abode like forested hills (Jer.26:18). What did Zechariah say? “Thus says HASHEM of Retinues! Elders and wise women will sit in the boulevards of the city” (Zekh.8:4). Said the All-Present: These are my two witnesses! If the predictions of Uriah come true, the predictions of Zechariah will also come true, and if the predictions of Uriah are foiled, the predictions of Zechariah will also be foiled. I am laughing because the prediction of Uriah came true. Ultimately, then, the prediction of Zechariah will also come true! With this phrase, they replied: Akiva,! You have consoled us!
9. Another word: “And you shall eat to satisfaction. Be careful lest (pen) your heart seduce you” (Dt.11:16). He said to them: Take care lest (shema’) the compulsion to evil lead you astray, and you depart from the Torah. For as soon as a person departs from the Torah he will go and join a foreign cult, as it is stated: “They have turned quickly from the path in which I commanded them, making for themselves a molten calf” (Ex.32:5). And He says [of David, who sought to appease Saul]: “If HASHEM has turned you against me, let Him sniff an offering! But if people have done so, may they be cursed before HASHEM, for today they have exiled me, so I shall not grow in the heritage of HASHEM. They said: Go, serve other gods!” (1 Sam26:19). Now, can you imagine that King David would serve a foreign cult? Rather: When he paused from words of Torah, he felt like he had joined a foreign cult!83Cf. T. AZ. 4 (5):5.
15
וְסַרְתֶּם, מִדֶּרֶךְ חַיִּים לְדֶרֶךְ מָוֶת.
“To turn away” (Dt.11:16)— from the way of life to the way of death.
10. “And you shall serve other gods” (Dt.11:16). Now, are they indeed gods? Hasn’t it already been stated: “And they have thrown their gods into the fire, for they were no gods” (Is.37:19)? So, why are they called “other (‘akherim) gods?” Because they postpone (me’akherim) the coming of well-being into the world!84//Mechilta Ishmael, bakhodesh 6. The exegeses of Pisqa’ 43:10-12 all depend upon word-plays with the root, `-kh-r, which conveys the sense of “otherness.” Another word: “Other gods” (Dt.11:16)— because they treat their worshipers like foreigners (‘akherim).85//Mechilta Ishmael, wayehi 5.
Another word: “Other gods” (Dt.11:16)— because foreigners refer to them as divinities. Another word: “Other gods” (Dt.11:16)— because they are alien (‘akheirim) to their worshippers. And so He states: “Even if one cries out to him, he does not answer; from his troubles he cannot save him” (Is.46:7).86//Mechilta Ishmael, bakhodesh 6.
11. R. Yose says: Why are they referred to as “other gods?” So as to deny the world’s creatures a chance to claim that if [the gods] had been called by His epithet [“God”] they, too, would have been effective. And, see? They were called by His epithet, and they still proved to be ineffective! When were they first called by His epithet? In the days of Enosh b. Seth, for it is said: “Then they began to call upon the Name of HASHEM” (Gn.4:26).
At that very moment, Okeanos87Literally, “Ocean.” “Okeanos” is the mythologized form of Amos’ mei hayam (Am.5:8), and a close relative of Tiamat (tehom; Gn.1:2).arose and drenched a third of the world. The Blessed Holy One said to that [generation]: By initiating on your own this call [upon the gods by the Name of God], you have been unprecedented. I, too, will do something unprecedented, by calling upon Okeanos [by My Name]! [For it is said: “He calls forth the waters of the Sea, and pours them out . . . HASHEM is His Name!” (Am.5:8).88=Mechilta Ishmael, bakhodesh 6. 12. R. Isaac says: If the names of the [objects venerated by] foreign cults were all listed, the world would not last long enough to punish them all!89=Mechilta Ishmael, bakhodesh 5. R. Eliezer says: Why are they referred to as “other gods?” Because every day their servants make a new divinity. If he had one of gold, and he [later] needed the gold, he’d replace it [with another one] of silver. If he needed the silver one, he’d replace it [with another one] of copper. If he needed the copper one, he’d replace it [with another one] of iron. If he needed the one of iron, he’d replace it [with another one] of tin. If he needed the one of tin, he’d replace it [with another one] of lead. If he needed the one of lead, he’d replace it [with another one] of wood.90//Mechilta Ishmael, bakhodesh 6. The value of the material diminishes with each iteration of the idol.
R. Hanina b. Antigonos says: Go and examine the expression the Torah chooses —Molekh— implying that whatever you permit to rule over you (tamlikheihu)91The root, m-l-ch underlies the name, Molech and the verb, “to coronate.” for even a single hour [is your god].92=Mechilta Ishmael, bakhodesh 6.
Rabbi says: Why are they referred to as other gods? Because they are the penultimate acts of creation. And the one creature who was the ultimate creative act [namely, the descendants of Adam,] called them gods.93//Mechilta Ishmael, bakhodesh 6.
13. “And to prostrate yourselves before them” (Dt.11:16)— to them you prostrate yourselves, but to me— you don’t prostrate yourselves? And so does He say: “So they prostrated themselves to it and offered sacrifice to it, and said: these are your gods, O Israel!” (Ex.32:8) Others say: Had Israel not associated the name of the All-Present with service to a foreign cult, they would have been destroyed from the world.94=Mechilta Ishmael, neziqin 17. The text is difficult, for one would expect an association of the Name with foreign gods to inflame divine anger, rather than to prevent the destruction of Israel. Cf. Hammer:93: “Had Israel not associated God’s name with the idols, they would have been destroyed.” Rabban Shimon b. Gamliel says: Isn’t it the case that whoever associates the name of the All-Present with service to a foreign cult is, indeed, bound for destruction? For it is stated: “One who offers sacrifice to the gods shall be utterly destroyed” (Ex.22:19). What does the Teaching state? “Other gods” (Dt.11:16)— this teaches that they made for themselves many molten calves. And, similarly, He states: “They also shut the doors of the porch95Heb: ‘ulam. The gathering place just before the entrance to the Sanctuary., and put out the lamps, and have offered neither incense nor a Holocaust-offering96Heb: `olah. “Holocaust” represents the Septuagint’s Greek for “burnt-offering consumed in fire” in the Holy Domain97Heb: baqodesh; the Sanctuary. to the God of Israel” (2Chron.29:7): to an unmentionable thing (davar ‘akher),98Perhaps a euphemism for a pig. But any idolatrous image suits the context. they offered incense— but not to Heaven! Nor a Holocaust-offering— to an unmentionable thing they offered Holocaust-offerings— but not to Heaven! In the Holy Domain— they did not offer Holocaust-offerings; but on the profane altars they did offer Holocaust-offerings. “To the God of Israel”— they did not offer Holocaust-offerings, but they did offer them to an unmentionable thing.
14. If you behave in this way— “Then HASHEM’s fierce anger will flare up against you” (Dt.11:17). There is an analogy— A king sent his son to represent him at a wedding feast. Before hand, the king sat and instructed him, saying: My son! Don’t eat more than you need to, and don’t drink more than you need to, so that you may return home spotless. That son paid no attention. He ate more than he needed to, and drank more than he needed to. Then he vomited and soiled the party guests. They took him by his hands and feet and threw him behind the palace. Thus said the Blessed Holy One to the children of Israel: I have brought you into a good and broad Land, to a Land dripping with milk and honey, to eat of its fruit, to be satisfied with its bounty, and to bless My Name over it. You were oblivious to the bounty, but may notice the retribution! “Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17). Shall I infer that Israel is to be annihilated from the world? The Teaching states: “And He will shut the Heavens” (Dt.11:17)— no, the retributions themselves will be exhausted but Israel will abide. And similarly He says: “My arrows will be exhausted against them” (Dt.32:23)— my arrows may be exhausted, yet Israel will not be annihilated. And similarly He says: “HASHEM has exhausted his fury, has poured out his fierce anger” (Lam.4:11).99F:99, n.3, notes that this material is poorly attested in the textual tradition.
15. Fierce anger is mentioned here (Dt.11:17), and fierce anger is mentioned elsewhere (Ex.22:23). Just as the fierce anger mentioned elsewhere refers to the sword, can the fierce anger mentioned here also refer to the sword?100= Mechilta Ishmael, neziqin 18. Just as the fierce anger mentioned elsewhere (Lv.26:16) refers to cattle plague and wild beasts, can the fierce anger mentioned here (Dt.11:17) also refer to cattle plague and wild beasts? Just as the fierce anger mentioned here (Dt.11:17) refers to drought and exile, can the fierce anger mentioned elsewhere (Ex.22:23) refer to drought and exile.? We turn out to have learned that wherever fierce anger is mentioned, five types of retribution are included: the sword, cattle plague, wild beasts, drought, and exile.101Although there are few vebal correspondences between other tannaitic traditions and those of 43.32, there are enough structural similarities to regard them as parallel formulations.
Another word: “Then HASHEM’s fierce anger will flare up against you” (Dt.11:17)— but not against the nations of the world! For the nations of the world bask in bounty, while Israel wallows in retribution. The nations of the world do not bury their sons and daughters, yet Israel buries its sons and daughters.102Cf. Mechilta Shimon, neziqin, Nelson p. 350.
16. “And He will shut the heavens” (Dt.11:17). For the clouds will be laden and ready, but will not release even a drop of rain. How do we know that dew and winds will fail as well? The Teaching states: “And I will transform your heavens into iron” (Lv.26:19). Will irrigated fields, at least, bear fruit? The Teaching states: “And your fields into brass” (Lv.26:19). “And the earth will not release its yield” Dt.11:17)— not even the fruit fallen [of its own].
“And the earth will not release its yield” (yevulah; Dt.11:17)— not even what you bring to it (meivi’ lah)103Assonance alone is sufficient to link the verse and its application.Cf. F:100, n.4. Will a tree, at least, bear fruit? The Teaching states: “And the tree of the field will not yield its fruit” (Lv.26:20) Will trees, at least, yield wood for kindling the oven and stove? The Teaching states: “And the tree of the field will not yield its fruit.” Will they depart the Land to bask abroad in bounty? The Teaching states: “And the Heavens above your head will become as brass, and the Land beneath you shall become as iron” (Dt.28:23)— anywhere you may flee!
17. Another word: “Then HASHEM’s fierce anger will flare up against you” (Dt.11:17). After all the struggles I’ll bring upon you, I will finally exile you! Exile is harshest, for it outweighs them all, as it is stated: “And HASHEM will drive them from their Land in anger, and rage, and with great indignation. And He shall send them off to a different land, as on this very day” (Dt.29:27).” And He also says: “And when they say to you: Where shall we go? You should tell them: Thus says HASHEM—those destined for death, to death; and those destined for the sword, to the sword; and those destined for hunger, to hunger; and those destined for captivity, to captivity” (Jer.15:2). And He says: “Thus says HASHEM—your wife in the city will become a whore, and your sons and daughters will fall to the sword, and your territory will be apportioned by measure. And as for you— on polluted ground will you die. And Israel will indeed be exiled from its territory” (Amos 7:17). And He says: “Do not weep for the dead, and do not lament for him! But wail for the one departing to Exile, for he will never return to see the Land of his birth” (Jer.22:10). Do not weep for the dead— this refers to Jehoiakim, king of Judah, [who died in Jerusalem]. What is said about him? “The burial of an ass is his burial” (Jer.22:19).
But wail for the one departing to exile (Jer.22:10)— this refers to Jehoiakhin, king of Judah, [who died in exile]. What is said about him? “So he changed his prisoner’s clothing, and ate bread before him” (Jer.52:33). We turn out to learn that the carcass of Jehoiakim, king of Judah— which was exposed to the heat by day and to the cold by night— was more precious than the life of Jehoiakhin, king of Judah, whose throne was above the throne of kings, and who ate and drank in the banquet halls of kings.
19. “And you will quickly perish” (Dt.11:17)— I will immediately exile you, and I’ll grant no amelioration of the decree! If you should say: but, He gave an extension of a hundred and twenty years to the generation of the Deluge! I’ll respond: The generation of the Deluge had no example to learn from— but, as for you, you have someone to learn from, [namely, Moses]!
Another word: “And you will quickly perish” (Dt.11:17)— from expulsion after expulsion! And, similarly, you also find that the fate of expulsion after expulsion befell the ten Tribes of Israel. And you also find that the fate of expulsion after expulsion befell the Tribes of Judah and Benjamin. For they were exiled in the seventh year of Nebuchadnezzar, and again in the eighteenth year, and again in the twenty third year. R. Joshua b. Qorhah says: An analogy— A certain bandit entered a householder’s field. He cut down a bin-full and the owner didn’t object. He cut down his standing grain and the owner didn’t object. The bandit continued until his own bin overflowed, and then he left. And so He says: “There is no gloom for her who held steadfast. Now the former king has lightly afflicted the land of Zebulun and Naftali. But the latter king would have dealt a crushing blow” (Is.8:23).104Translation follows Neusner, JN1:146.
20. R. Shimon b. Yohai says: if those of whom it was said: quickly (Dt.11:17) were in fact exiled only after a lapse of time, it is only reasonable to infer that a lapse of time is granted to those of whom quickly was not said!
Another word: “And you will quickly perish . . . and place these words” (Dt.11:17-18)— even though I am expelling you from the Land itself to beyond the Land, may you excel in the commandments, so that upon your return, they will not be unfamiliar to you. There is an analogy— a king of flesh and blood grew angry at his wife, and sent her back to her father’s household. He said to her: keep wearing your jewelry, so that upon your return it will not be unfamiliar to you. Just this did the Blessed Holy One say to Israel: My children! May you excel (metzuyanim) in the commandments, (mitzvot)105See following note re: tz-w-h, “commandment. so that upon your return, they will not be unfamiliar to you.21. This is the point of what Jeremiah said: “Erect for yourself milestones (tziyyunim; Jer.31.20)— these are the commandments (mitzvot) by which Israel is singled out (metzuyanim).106The commandments (mitzwot) are the milestones (tziyyunim) for distinguished living (metzuyanim). “Memorialize your bitterness” (Jer.31:21)— by recalling the destruction of the Holy Abode. And similarly He says: “If I forget you, Jerusalem . . . let my tongue stick to the roof of my mouth” (Ps.137:5-6). “Fix your mind on the road, the way you have come” (Jer.31:21). Said the Blessed Holy One to Israel: Observe those paths you have trod and turn in repentance. Immediately, you shall return to your cities, For it is said: “Return you maiden, Israel!! Return, to these, your cities.” (Jer.31:20).
22. Another word: “And you will quickly perish from the good Land” (Dt.11:17)— you are expelled from an excellent Land, and you will not enter another nearly as excellent. R. Judah says: “Good” (Dt.11:17)—this refers to Torah. And so He says: “Indeed, a good Teaching have I given you;107The Torah is crucial to life in the Land. My Torah—do not abandon it” (Prov.4:2)— [for it will preserve you in the Land,]108F:102, n.15 finds no attestation in mss for this bracketed clause, but regards it as crucial to the overall sense. and even beyond the Land.109Cf. M. Avot 6:3
(דברים יא טו) וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ, שֶׁלֹּא תְּהֵא מִצְטַעֵר לַמִּדְבָּרוֹת. אַתָּה אוֹמֵר שֶׁלֹּא תְּהֵא מִצְטַעֵר לַמִּדְבָּרוֹת, אוֹ אֵינוֹ אֶלָּא וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ וְשָׂבָעְתָּ. הָא מָה אֲנִי מְקַיֵּם וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ? שֶׁלֹּא תְּהֵא מִצְטַעֵר לַמִּדְבָּרוֹת.
Pisqa’ 4373H:86-88; JN1:132-135.
1. “And I will provide grass in your fields for your cattle” (Dt.11:15)—
so that you shall not be troubled
to seek grazing in the desert.
You claim that the point of the verse is
so that you shall not be troubled
to seek grazing in the desert!
But, perhaps:
“And I will provide grass in your fields for your cattle”
means just that?74When the cattle eat you shall starve.
The Teaching goes on to state:
“And you shall eat to satisfaction” (Dt.11:15).
So how do I explain
“and I will provide grass in your fields for your cattle?”
So that you shall not be troubled
to seek grazing in the wilderness.
רַבִּי יְהוּדָה בֶן בָּבָא אוֹמֵר: וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ – בֵּין הַתְּחוּמִים. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ – שֶׁתְּהֵא גּוֹזֵז וּמַשְׁלִיךְ לִפְנֵי בְּהֶמְתְּךָ כָּל יְמוֹת הַגְּשָׁמִים, וְאַתָּה מוֹנֵעַ יָדְךָ מִמֶּנָּה קוֹדֶם לַקָּצִיר שְׁלֹשִׁים יוֹם – וְהִיא עוֹשָׂה וְאֵינָהּ פּוֹחֶתֶת מִדְּגָנָהּ.
2. R. Judah b. Bava says:
“And I will provide grass in your fields for your cattle” (Dt.11:15)—
even between the boundaries of each field.
R. Shimon b. Yohai says:
“And I will provide grass in your fields for your cattle” (Dt.11:15)—
so that you shall cut it
and throw it before your cattle during the entire rainy season.
And you should be able to neglect it
for thirty days prior to the harvest,
yet it shall be productive and not diminish its yield.
רַבִּי אוֹמֵר: וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ – זֶה פִּשְׁתָּן, וְכֵן הוּא אוֹמֵר (תהלים קד יד): ״מַצְמִיחַ חָצִיר לַבְּהֵמָה וְעֵשֶׂב לַעֲבֹדַת הָאָדָם לְהוֹצִיא לֶחֶם מִן הָאָרֶץ״.
Rabbi says:
“And I will provide grass in your fields for your cattle” (Dt.11:15)—
this refers to flax.
And similarly He says:
“Who causes the grass to sprout for the cattle, and herbs from the labors of man,
to bring forth bread from the earth” (Ps.104:14).
וְאָכַלְתָּ וְשָׂבָעְתָּ – סִימָן טוֹב לָאָדָם כְּשֶׁבְּהֶמְתּוֹ אוֹכֶלֶת וּשְׂבֵעָה, וְכֵן הוּא אוֹמֵר (משלי יב י): ״יוֹדֵעַ צַדִּיק נֶפֶשׁ בְּהֶמְתּוֹ״.
“And you shall eat to satisfaction” (Dt.11:15)—
it is a good omen for a person when his beast eats to satisfaction.
And similarly He says: “A righteous person understands the hunger of his beast” (Prov.12:10).
דָּבָר אַחֵר: וְאָכַלְתָּ וְשָׂבָעְתָּ – כְּשֶׁבְּהֶמְתְּךָ אוֹכֶלֶת וּשְׂבֵעָה, עוֹבֶדֶת בְּכֹחַ הָאֲדָמָה, שֶׁנֶּאֱמַר (משלי יד ד): ״וְרָב תְּבוּאוֹת בְּכֹחַ שׁוֹר״.
Another word:
“And you shall eat to satisfaction” (Dt.11:15)—
when your beast eats to satisfaction,
she works the earth powerfully,
for it is said:
“Abundant produce comes through the power of an ox” (Prov.14:4).
דָּבָר אַחֵר: וְאָכַלְתָּ וְשָׂבָעְתָּ – מִן הַוְּלָדוֹת. אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר (ירמיה לא יא): ״וּבָאוּ וְרִנְּנוּ בִמְרוֹם צִיּוֹן וְנָהֲרוּ אֶל טוּב ה׳ עַל דָּגָן וְעַל תִּירוֹשׁ וְעַל יִצְהָר״.
Another word:
“And you shall eat to satisfaction” (Dt.11:15)—
from the herd’s offspring.
Even though there is no proof of this interpretation,
there is a hint of it—
“And they shall be radiant with the bounty of HASHEM—
for the grain, the must, and the oil,
and the young of the flock and the herd.” (Jer.31:11-12)
(דברים יא טו-טז) וְאָכַלְתָּ וְשָׂבָעְתָּ, הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם, אָמַר לָהֶם: הִזָּהֲרוּ שֶׁמָּא תִּמְרְדוּ בַּמָּקוֹם! שֶׁאֵין אָדָם מוֹרֵד בַּמָּקוֹם אֶלָּא מִתּוֹךְ שׂוֹבַע, שֶׁנֶּאֱמַר (דברים ח יב-יג): ״פֶּן תֹּאכַל וְשָׂבָעְתָּ וּבָתִּים טוֹבִים תִּבְנֶה וְיָשָׁבְתָּ, וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן וְכֶסֶף וְזָהָב יִרְבֶּה לָּךְ״, מַהוּ אוֹמֵר? (דברים ח יד) ״וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה׳ אֱלֹהֶיךָ״! כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (דברים לא כ): ״כִּי אֲבִיאֶנּוּ אֶל הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתִּי לַאֲבֹתָיו זָבַת חָלָב וּדְבַשׁ״, מַהוּ אוֹמֵר? ״וּפָנָה אֶל אֱלֹהִים אֲחֵרִים״! כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (שמות לב ו): ״וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתֹה״, מַהוּ אוֹמֵר? (שמות לב ח) ״עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה״!
3. “And you shall eat to satisfaction.
Be careful lest (pen) your heart seduce you” (Dt.11:15-16).
He said to them:
Be cautious, lest (shema’) you rebel against the All-Present.
For a person only rebels against the All-Present out of satisfaction,75On the same point, cf. Pisqa’ 318.1ff.
as it is said:
“Lest (pen) you eat to satisfaction, and build fine homes to dwell in,
and your cattle and herds increase, and your silver and gold accumulates for you” (Dt.8:13-14).
What does He say thereafter?
“Then your heart will become haughty,
and you will forget HASHEM, your God” (Dt.8:14).
And similarly, you say:
“When I’ll have brought him to the soil that I pledged to his ancestors,
dripping with milk and honey” (Dt. 31:20).
What does He say thereafter?
“And he will turn to foreign gods” (Dt.31:20).
And similarly, you say:
“And the people sat to eat and drink” (Ex.32:6).
What does He say thereafter?
“They made for themselves a molten calf” (Ex.32:8).
וְכֵן אַתָּה מוֹצֵא בְּאַנְשֵׁי דּוֹר הַמַּבּוּל, שֶׁלֹּא מָרְדוּ בַמָּקוֹם אֶלָּא מִתּוֹךְ שׂוֹבַע. מַה נֶּאֱמַר בָּהֶם? (איוב כא ט-יג) ״בָּתֵּיהֶם שָׁלוֹם מִפָּחַד וְכוּ׳ שׁוֹרוֹ עִבַּר וְגוֹ׳ יְשַׁלְּחוּ כַצֹּאן עֲוִילֵיהֶם וְגוֹ׳ יְבַלּוּ בַטּוֹב יְמֵיהֶם״. הִיא גָּרְמָה לָהֶם (איוב כא יד-טו): ״וַיֹּאמְרוּ לָאֵל סוּר מִמֶּנּוּ, מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ״ וְגוֹ׳. אָמְרוּ: טִפָּה אַחַת שֶׁל גְּשָׁמִים הִיא, אֵין אָנוּ צְרִיכִים לוֹ! (בראשית ב ו) ״וְאֵד יַעֲלֶה מִן הָאָרֶץ״! אָמַר לָהֶם הַמָּקוֹם: בַּטּוֹבָה שֶׁהֵיטַבְתִּי לָכֶם, בָּהּ אַתֶּם מִתְגָּאִים לְפָנַי? – בָּהּ אֲנִי נִפְרָע מִכֶּם! (בראשית ז יב) ״וַיְהִי הַגֶּשֶׁם עַל הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה״! רַבִּי יוֹסֵי בֶּן דּוֹרְמַסְקִית אוֹמֵר: הֵם נָתְנוּ עֵינֵיהֶם עֶלְיוֹנָה וְתַחְתּוֹנָה כְּדֵי לַעֲשׂוֹת תַּאֲוָתָם, אַף הַמָּקוֹם פָּתַח עֲלֵיהֶם מַעְיָנוֹת עֶלְיוֹנִים וְתַחְתּוֹנִים כְּדֵי לְאַבְּדָם, שֶׁנֶּאֱמַר (בראשית ז יא): ״בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְנוֹת תְּהוֹם רַבָּה וַאֲרֻבּוֹת הַשָּׁמַיִם נִפְתָּחוּ״.
4. And so do you find that
the people of the Deluge generation
rebelled against the All-Present
only out of satisfaction.
What is said of them?
“Their homes are at peace, free of fear . . ., they send their children off in flocks . . . they while away their days in satisfaction” (Job21:9-14).
And [this comfort] caused them to rebel:
“For they said to God, leave us be!
What is the Self-Sufficient that we should serve Him” (Job21:14-15)?
They declared:
We don’t need Him for so much as a drop of rain,
“for a mist will arise from the earth” (Gn.2:6).
The All-Present replied:
With the very well-being I have shown you,
you now flatter yourselves before Me—
through it will I exact punishment from you!
“And the rain fell upon the earth for forty days and forty nights” (Gn.7:12).76//T. Sotah 3:6-8. Cf. Pisqa’ 313.1
R. Yose b. Dormasqit says:
They cast their eyes upward and downward
in order to satisfy their desires.
So the All-Present opened upon them
the springs of the upper and lower waters to destroy them,
for it is said:
“On that day, all the fountains of the great depths were split,
and the portals of Heaven were opened” (Gn.7:11).
וְכֵן אַתָּה מוֹצֵא בְּאַנְשֵׁי מִגְדָּל, שֶׁלֹּא מָרְדוּ בַמָּקוֹם אֶלָּא מִתּוֹךְ שׂוֹבַע. מַה נֶּאֱמַר בָּהֶם? (בראשית יא א-ב) ״וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים, וַיְהִי בְּנָסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם״. וְאֵין יְשִׁיבָה הָאֲמוּרָה כָּאן אֶלָּא אֲכִילָה וּשְׁתִיָּה, כָּעִנְיָן שֶׁנֶּאֱמַר (שמות לב ו): ״וַיֵּשֶׁב הָעָם לֶאֱכֹל וְשָׁתֹה וַיָּקֻמוּ לְצַחֵק״. הִיא גָּרְמָה לָהֶם שֶׁאָמְרוּ (בראשית יא ד): ״הָבָה נִבְנֶה לָּנוּ עִיר״ וְגוֹ׳. מַה נֶּאֱמַר בָּהֶם? (בראשית יא ח) ״וַיָּפֶץ ה׳ אוֹתָם מִשָּׁם״!
5. And so do you find that
the people of the Tower rebelled against the All-Present
only out of satisfaction.
What is said of them?
“Now all the earth had one language and uniform speech.
And they traveled to the East, and found a plain in the land of Shinar,
and they settled (yeishvu) there” (Gn.11:1-2).
Now the word, settled (yeshivah), in this context
implies over-eating and over-drinking,
in accord with this usage:
“Now the people settled down to eat and drink, and they arose to frolic” (Ex.32:6).
And this [eating and drinking] caused them to rebel—77//Sifre Nu, 131.
for they said:
“Let us build ourselves a city”(Gn.11:4).
Now, what is stated of them?
“And HASHEM scattered them from there” (Gn.11:8).
וְכֵן אַתָּה מוֹצֵא בְּאַנְשֵׁי סְדוֹם, שֶׁלֹּא מָרְדוּ בַמָּקוֹם אֶלָּא מִתּוֹךְ שׂוֹבַע. מַה נֶּאֱמַר בָּהֶם? (איוב כח ה-ח) ״אֶרֶץ מִמֶּנָּה יֵצֵא לָחֶם, מְקוֹם סַפִּיר אֲבָנֶיהָ, נָתִיב לֹא יְדָעוֹ עָיִט, לֹא הִדְרִיכוּהוּ בְּנֵי שָׁחַץ״ וְגוֹ׳. אָמְרוּ אַנְשֵׁי סְדוֹם: הֲרֵי מָזוֹן אֶצְלֵינוּ, הֲרֵי כֶּסֶף וְזָהָב אֶצְלֵינוּ, נַעֲמֹד וּנְשַׁכַּח תּוֹרַת הָרֶגֶל מֵאַרְצֵנוּ! אָמַר לָהֶם הַמָּקוֹם: בַּטּוֹבָה שֶׁהֵיטַבְתִּי לָכֶם אַתֶּם מְבַקְשִׁים לְשַׁכַּח תּוֹרַת הָרֶגֶל מִבֵּינֵיכֶם? אֲנִי מְשַׁכֵּחַ אֶתְכֶם מִן הָעוֹלָם! מַה נֶּאֱמַר בָּהֶם (איוב כח ד) ״פָּרַץ נַחַל מֵעִם גָּר״, (איוב יב ה-ו) ״לַפִּיד בּוּז וְגוֹ׳ יִשְׁלָיוּ אֹהָלִים לְשׁוֹדְדִים וּבַטֻּחוֹת לְמַרְגִּיזֵי אֵל״ הִיא גָּרְמָה לָהֶם ״לַאֲשֶׁר הֵבִיא אֱלוֹהַּ בְּיָדוֹ״! וְכֵן הוּא אוֹמֵר (יחזקאל טז מח-נ): ״חַי אָנִי נְאֻם ה׳ אֱלֹהִים אִם עָשְׂתָה סְדֹם... הִנֵּה זֶה הָיָה עֲוֹן סְדֹם אֲחוֹתֵךְ״ וְגוֹ׳ כָּל כָּךְ ״וְיַד עָנִי וְאֶבְיוֹן לֹא הֶחֱזִיקָה וַתִּגְבְּהֶינָה״.
6. And so do you find that
the people of Sodom rebelled against the All-Present
only out of satisfaction.
What is said of them?
“From the earth comes bread . . . its stones are mines of sapphire . . .
its roads are unknown to the vulture . . . the prideful have not marred it (Job28:5-8).
Said the people of Sodom:
Look—we have food!
We have silver and gold!
Let us resolve to blot out from our land
the memory that hospitality is due to pilgrims!
The All-Present replied:
With the very well-being I have shown you,
you intend to blot out among yourselves
the memory that hospitality is due to pilgrims?
But with it I will blot out all memory of you from the world!78Cf. T. Sotah 3:6-8.
What is said of them?
“They are uninhabited oases . . . neglected by the pilgrim” (Job28:4).
And:
“The tents of bandits prosper in preparation for the pilgrims,
while those who provoke God are safe” (Job12:5-6).
And this [satisfaction] caused them to rebel—
“With whatever God placed in his hands” (Job12:6).
And, similarly, He says [of Sodom]:
“As I live, says the Master, HASHEM,
this was the transgression of your sister, Sodom . . .
She and her daughters had plenty of bread and untroubled tranquility . . .
yet, in arrogance, they did not strenthen the hand of the poor and oppressed!” (Ezek.16:48-49).
כַּיּוֹצֵא בוֹ אַתָּה אוֹמֵר (בראשית יג י): ״כִּי כֻלָּהּ מַשְׁקֶה״, מַהוּ אוֹמֵר? (בראשית יט לג) ״וַתַּשְׁקֶיןָ אֶת אֲבִיהֶם יַיִן״, וּמֵאַיִן הָיָה לָהֶן יַיִן בַּמְּעָרָה? אֶלָּא שֶׁנִּזְדַּמֵּן לָהֶן לְשָׁעָה. וְכֵן הוּא אוֹמֵר (יואל ד יח): ״וְהָיָה בַיּוֹם הַהוּא יִטְּפוּ הֶהָרִים עָסִיס״. אִם כָּךְ נָתַן לְמַכְעִיסָיו – קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ. רַבִּי מֵאִיר אוֹמֵר: הֲרֵי הוּא אוֹמֵר (אסתר א ו): ״חוּר כַּרְפַּס וּתְכֵלֶת״, וְכִי מַה בָּא הַכָּתוּב לְלַמְּדֵנוּ עָשְׁרוֹ שֶׁל אֲחַשְׁוֵרוֹשׁ? אֶלָּא אִם כָּךְ נָתַן לְמַכְעִיסָיו קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ!
7. And, similarly, you say:
“And Lot lifted his eyes and saw that the entire plain of the Jordan was irrigated”
(mashqeh; Gn.13:10).
And then what does He say?
“They watered (tishqeinah) their father with wine” (Gn.19:33).79The root, sh-q-h, means to irrigate, and thus lends itself to the word-play associated with Lot’s daughters.
Now, where did they find wine in a cave?
In fact, it appeared for this very occasion.
For in the same vein, He says:
“And it shall be, on that day, that the mountains shall drip sweet wine” (Joel 4:18)—
if He acts this way
towards those, who provoked Him,
it is reasonable to infer that
He will reward those who do His will!
R Meir says:
Look at what He says:
“Hangings of white, fine cotton, and blue wool” (Es.1:6).
Now, why does the verse come to teach us
about the wealth of Ahasueros?
Surely, if He is so generous towards those who provoke Him,
it is reasonable to infer that
He will reward those who do His will!80F:94, n.7 regards this passage as an interpolation based on the midrash, Esther Rabbah 3:9. Both passages conclude with the identical coda:”If He acts this way towards those who provoke Him, it is reasonable to infer that He will reward those who do His will!”
וּכְבָר הָיוּ רַבָּן גַּמְלִיאֵל וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה וְרַבִּי עֲקִיבָה נִכְנָסִים לְרוֹמִי, שָׁמְעוּ קוֹל הֶמְיָה שֶׁל מְדִינָה מִפִּיטְיוֹלִיס עַד מֵאָה וְעֶשְׂרִים מִיל. הִתְחִילוּ הֵם בּוֹכִים וְרַבִּי עֲקִיבָה מְצַחֵק. אָמְרוּ לוֹ: עֲקִיבָה, מִפְּנֵי מָה אָנוּ בּוֹכִים וְאַתָּה מְצַחֵק? אָמַר לָהֶם: אַתֶּם לָמָּה בְּכִיתֶם? אָמְרוּ לוֹ: וְלֹא נִבְכֶּה? שֶׁהַגּוֹיִם עוֹבְדֵי עֲבוֹדָה זָרָה, מְזַבְּחִים לָאֱלִילִים וּמִשְׁתַּחֲוִים לָעֲצַבִּים – יוֹשְׁבִים בֶּטַח שַׁלְוָה וְשַׁאֲנָן, וּבֵית הֲדוֹם רַגְלָיו שֶׁל אֱלֹהֵינוּ הָיָה לִשְׂרֵפַת אֵשׁ וּמָדוֹר לְחַיּוֹת הַשָּׂדֶה! אָמַר לָהֶם: אַף אֲנִי לְכָךְ צָחַקְתִּי; אִם כָּךְ נָתַן לְמַכְעִיסָיו קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ!
8. Now, one time—
Rabban Gamliel, R. Joshua,
R. Elazar b. Azariah, and R. Akiva
were entering Rome.81This is the full version of the story subjected to scribal abbreviation at Pisqa’ 318.4
They heard the noise of the city
from the port of Puteoli, a distance of 120 mil.
They began to weep, but R. Akiva laughed.
They said to him:
Akiva! Why are we in tears while you laugh?
He replied to them: But why are you in tears?
They said to him: Why shouldn’t we weep?
A nation serving a foreign cult,
which offers sacrifice to gods,
and prostrates itself to wood,
somehow dwells securely, in tranquility and placidity—
whereas, the Abode of the Footstool of our God
is given over to fire and to dens of wild animals!
He replied to them:
But that’s why I’m laughing!
Surely, if He acts this way towards those who provoke Him,
it is reasonable to infer that
He will reward those who do His will!82// B. Mak.24b and other Amoraic sources.
שׁוּב פַּעַם אַחַת הָיוּ עוֹלִים לִירוּשָׁלַיִם. הִגִּיעוּ לַצּוֹפִים – קָרְעוּ בִּגְדֵיהֶם. הִגִּיעוּ לְהַר הַבַּיִת וְרָאוּ שׁוּעָל יוֹצֵא מִבֵּית קֹדֶשׁ הַקֳּדָשִׁים. הִתְחִילוּ הֵם בּוֹכִים וְרַבִּי עֲקִיבָה מְצַחֵק. אָמְרוּ לוֹ: עֲקִיבָה, לְעוֹלָם אַתָּה מַתְמִיהַּ, שֶׁאָנוּ בּוֹכִים וְאַתָּה מְצַחֵק! אָמַר לָהֶם: וְאַתֶּם לָמָּה בְּכִיתֶם? אָמְרוּ לוֹ: לֹא נִבְכֶּה עַל מָקוֹם שֶׁכָּתוּב בּוֹ (במדבר א נא) ״וְהַזָּר הַקָּרֵב יוּמָת״, הֲרֵי שׁוּעָל יוֹצֵא מִתּוֹכוֹ! עָלֵינוּ נִתְקַיֵּם (איכה ה יז-יח): ״עַל זֶה הָיָה דָוֶה לִבֵּנוּ עַל הַר צִיּוֹן שֶׁשָּׁמֵם שׁוּעָלִים הָלְכוּ בוֹ״! אָמַר לָהֶם: אַף אֲנִי לְכָךְ צָחַקְתִּי: הֲרֵי הוּא אוֹמֵר (ישעיה ח ב) ״וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה הַכֹּהֵן וְאֶת זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ״, וְכִי מָה עִנְיַן אוּרִיָּה אֵצֶל זְכַרְיָה? מָה אָמַר אוּרִיָּה? (ירמיה כו יח) ״צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלִַם עִיִּים תִּהְיֶה, וְהַר הַבַּיִת לְבָמוֹת יָעַר״, מָה אָמַר זְכַרְיָה? (זכריה ח ד) ״כֹּה אָמַר ה׳ צְבָאוֹת עוֹד יֵשְׁבוּ זְקֵנִים וּזְקֵנוֹת וְגוֹ׳ וּרְחֹבוֹת הָעִיר״ וְגוֹ׳, אָמַר הַמָּקוֹם: הֲרֵי לִי שְׁנֵי עֵדִים הָאֵלּוּ; אִם קַיָּמִים דִּבְרֵי אוּרִיָּה – קַיָּמִים דִּבְרֵי זְכַרְיָה, וְאִם בָּטְלוּ דִּבְרֵי אוּרִיָּה – בְּטֵלִים דִּבְרֵי זְכַרְיָה! שָׂמַחְתִּי שֶׁנִּתְקַיְּמוּ דִּבְרֵי אוּרִיָּה, לְסוֹף שֶׁדִּבְרֵי זְכַרְיָה עֲתִידִים לָבוֹא! בַּלָּשׁוֹן הַזֶּה אָמְרוּ לוֹ: עֲקִיבָה נִחַמְתָּנוּ!
Further, another time—
they were ascending to Jerusalem.
When they reached Tzofim, they tore their garments.
When they reached the Mount of the Abode,
they saw a fox leaving the Most Holy Domain.
They began to weep, but R. Akiva laughed.
They said to him:
Akiva! You are always a puzzle!
For we are in tears, while you laugh!
He replied to them: But why are you in tears?
They said to him: Shouldn’t we weep
for the place of which it is written:
“And the foreigner who draws near will be put to death” (Nu.1:51)—
yet now a fox emerges from it?
Through us has the meaning of this verse become clear:
“For this our heart is pining away . . .
for the ruin of Mt. Zion, in which foxes run” (Lam.5:17-18).
He replied to them:
That’s why I’m laughing!
Look at what He says:
“I will bring testimony from reliable witnesses—
Uriah the Priest and Zechariah b. Yevorachiah . . .
I was intimate with the Prophetess, who conceived and bore a son . . .
And before that boy can say ‘Mother’ or ‘Father’,
the wealth of Damascus and the spoils of Samaria . . .
will be carried off before the king of Assyria!” (Is.8:2).
Now, you might ask:
What does Uriah have to do with Zechariah?
What did Uriah say?—
“Zion will be plowed like a field, Jerusalem shall be in ruins,
and the Mount of the Abode like forested hills (Jer.26:18).
What did Zechariah say?
“Thus says HASHEM of Retinues!
Elders and wise women will sit in the boulevards of the city” (Zekh.8:4).
Said the All-Present:
These are my two witnesses!
If the predictions of Uriah come true,
the predictions of Zechariah will also come true,
and if the predictions of Uriah are foiled,
the predictions of Zechariah will also be foiled.
I am laughing because the prediction of Uriah came true.
Ultimately, then, the prediction of Zechariah will also come true!
With this phrase, they replied:
Akiva,! You have consoled us!
דָּבָר אַחֵר: וְאָכַלְתָּ וְשָׂבָעְתָּ, הִשָּׁמְרוּ לָכֶם, אָמַר לָהֶם: הִזָּהֲרוּ שֶׁמָּא יַטְעֶה אֶתְכֶם יֵצֶר הָרַע וְתִפְרְשׁוּ מִן הַתּוֹרָה, שֶׁכֵּיוָן שֶׁאָדָם פּוֹרֵשׁ מִן הַתּוֹרָה – הוֹלֵךְ וּמִדַּבֵּק בַּעֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר (שמות לב ח): ״סָרוּ מַהֵר מִן הַדֶּרֶךְ אֲשֶׁר צִוִּיתִים – עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה״, וְאוֹמֵר (שמואל א כו יט): ״אִם ה׳ הֱסִיתְךָ בִי יָרַח מִנְחָה, וְאִם בְּנֵי אָדָם – אֲרוּרִים הֵם לִפְנֵי ה׳ כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת ה׳, לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים״! וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁדָּוִד הַמֶּלֶךְ עוֹבֵד עֲבוֹדָה זָרָה? אֶלָּא כֵּיוָן שֶׁפּוֹסֵק מִדִּבְרֵי תוֹרָה – הוֹלֵךְ וּמִדַּבֵּק בַּעֲבוֹדָה זָרָה.
9. Another word:
“And you shall eat to satisfaction. Be careful lest (pen) your heart seduce you” (Dt.11:16).
He said to them:
Take care lest (shema’) the compulsion to evil lead you astray,
and you depart from the Torah.
For as soon as a person departs from the Torah
he will go and join a foreign cult,
as it is stated:
“They have turned quickly from the path in which I commanded them,
making for themselves a molten calf” (Ex.32:5).
And He says
[of David, who sought to appease Saul]:
“If HASHEM has turned you against me, let Him sniff an offering!
But if people have done so, may they be cursed before HASHEM,
for today they have exiled me,
so I shall not grow in the heritage of HASHEM.
They said: Go, serve other gods!” (1 Sam26:19).
Now, can you imagine that
King David would serve a foreign cult?
Rather:
When he paused from words of Torah,
he felt like he had joined a foreign cult!83Cf. T. AZ. 4 (5):5.
וְסַרְתֶּם, מִדֶּרֶךְ חַיִּים לְדֶרֶךְ מָוֶת.
“To turn away” (Dt.11:16)—
from the way of life to the way of death.
וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים, וְכִי אֱלֹהִים הֵם? וַהֲלֹא כְּבָר נֶאֱמַר (ישעיה לז יט): ״וְנָתוֹן אֶת אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה״, וְלָמָּה נִקְרָא שְׁמָם אֱלֹהִים אֲחֵרִים? שֶׁמְּאַחֲרִים אֶת הַטּוֹבָה מִלָּבוֹא בָּעוֹלָם. דָּבָר אַחֵר: אֱלֹהִים אֲחֵרִים – שֶׁעוֹשִׂים אֶת עוֹבְדֵיהֶם אֲחֵרִים. דָּבָר אַחֵר: אֱלֹהִים אֲחֵרִים – שֶׁאֲחֵרִים קוֹרִים אוֹתָם אֱלוֹהוֹת.
10. “And you shall serve other gods” (Dt.11:16).
Now, are they indeed gods?
Hasn’t it already been stated:
“And they have thrown their gods into the fire, for they were no gods” (Is.37:19)?
So, why are they called “other (‘akherim) gods?”
Because they postpone (me’akherim)
the coming of well-being into the world!84//Mechilta Ishmael, bakhodesh 6. The exegeses of Pisqa’ 43:10-12 all depend upon word-plays with the root, `-kh-r, which conveys the sense of “otherness.”
Another word:
“Other gods” (Dt.11:16)—
because they treat their worshipers like foreigners (‘akherim).85//Mechilta Ishmael, wayehi 5.
דָּבָר אַחֵר: אֱלֹהִים אֲחֵרִים – שֶׁאֲחֵרִים הֵם לְעוֹבְדֵיהֶם, וְכֵן הוּא אוֹמֵר (ישעיה מו ז): ״אַף יִצְעַק אֵלָיו וְלֹא יַעֲנֶה מִצָּרָתוֹ לֹא יוֹשִׁיעֶנּוּ״.
Another word:
“Other gods” (Dt.11:16)—
because foreigners refer to them as divinities.
Another word:
“Other gods” (Dt.11:16)—
because they are alien (‘akheirim) to their worshippers.
And so He states:
“Even if one cries out to him, he does not answer;
from his troubles he cannot save him” (Is.46:7). 86//Mechilta Ishmael, bakhodesh 6.
רַבִּי יוֹסֵי אוֹמֵר: לָמָּה נִקְרָא שְׁמָם אֱלֹהִים אֲחֵרִים? שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבָאֵי הָעוֹלָם לוֹמַר, אִלּוּ נִקְרְאוּ עַל שְׁמוֹ הָיָה בָּהֶם צוֹרֶךְ, וַהֲרֵי נִקְרְאוּ עַל שְׁמוֹ – וְלֹא הָיָה בָּהֶם צוֹרֶךְ! אֵימָתַי נִקְרְאוּ עַל שְׁמוֹ? בִּימֵי אֱנוֹשׁ בֶּן שֵׁת, שֶׁנֶּאֱמַר (בראשית ד כו): ״אָז הוּחַל לִקְרֹא בְּשֵׁם ה׳״
11. R. Yose says:
Why are they referred to as “other gods?”
So as to deny the world’s creatures a chance to claim that
if [the gods] had been called by His epithet [“God”]
they, too, would have been effective.
And, see?
They were called by His epithet,
and they still proved to be ineffective!
When were they first called by His epithet?
In the days of Enosh b. Seth,
for it is said:
“Then they began to call upon the Name of HASHEM” (Gn.4:26).
בְּאוֹתָהּ שָׁעָה עָלָה אוֹקְיָינוֹס וְהֵצִיף שְׁלִישׁוֹ שֶׁל עוֹלָם. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אַתֶּם עֲשִׂיתֶם מַעֲשֶׂה חָדָשׁ וּקְרָאתֶם לְעַצְמְכֶם, אַף אֲנִי אֶעֱשֶׂה מַעֲשֶׂה חָדָשׁ וְאֶקְרָא לְעַצְמִי, שֶׁנֶּאֱמַר (עמוס ה ח) ״הַקּוֹרֵא לְמֵי הַיָּם וַיִּשְׁפְּכֵם״ וְגוֹ׳. רַבִּי יִצְחָק אוֹמֵר: אִלּוּ נִפְרַט שְׁמָהּ שֶׁל עֲבוֹדָה זָרָה לֹא סִפְּקוּ לָהֶם כָּל עֲיָירוֹת שֶׁבָּעוֹלָם. רַבִּי אֱלִיעֶזֶר אוֹמֵר: לָמָּה נִקְרָא שְׁמָם ״אֱלֹהִים אֲחֵרִים״? שֶׁמְּחַדְּשִׁים לָהֶם אֱלוֹהוּת בְּכָל יוֹם, שֶׁאִם הָיָה שֶׁל זָהָב וְצָרִיךְ לוֹ – עוֹשֵׂהוּ שֶׁל כֶּסֶף, שֶׁל כֶּסֶף – עוֹשֵׂהוּ שֶׁל נְחֹשֶׁת, שֶׁל נְחֹשֶׁת – עוֹשֵׂהוּ שֶׁל בַּרְזֶל, בַּרְזֶל – עוֹשֵׂהוּ שֶׁל בְּדִיל, בְּדִיל – עוֹשֵׂהוּ שֶׁל עוֹפֶרֶת, שֶׁל עוֹפֶרֶת וְצָרִיךְ לוֹ – עוֹשֵׂהוּ שֶׁל עֵץ.
At that very moment, Okeanos87Literally, “Ocean.” “Okeanos” is the mythologized form of Amos’ mei hayam (Am.5:8), and a close relative of Tiamat (tehom; Gn.1:2). arose
and drenched a third of the world.
The Blessed Holy One said to that [generation]:
By initiating on your own this call
[upon the gods by the Name of God],
you have been unprecedented.
I, too, will do something unprecedented,
by calling upon Okeanos
[by My Name]!
[For it is said:
“He calls forth the waters of the Sea, and pours them out . . .
HASHEM is His Name!” (Am.5:8).88=Mechilta Ishmael, bakhodesh 6.
12. R. Isaac says:
If the names of the [objects venerated by] foreign cults were all listed,
the world would not last long enough to punish them all!89=Mechilta Ishmael, bakhodesh 5.
R. Eliezer says:
Why are they referred to as “other gods?”
Because every day their servants make a new divinity.
If he had one of gold, and he [later] needed the gold,
he’d replace it [with another one] of silver.
If he needed the silver one,
he’d replace it [with another one] of copper.
If he needed the copper one,
he’d replace it [with another one] of iron.
If he needed the one of iron,
he’d replace it [with another one] of tin.
If he needed the one of tin,
he’d replace it [with another one] of lead.
If he needed the one of lead,
he’d replace it [with another one] of wood.90//Mechilta Ishmael, bakhodesh 6. The value of the material diminishes with each iteration of the idol.
רַבִּי חֲנִינָא בֶן אַנְטִיגְנוֹס אוֹמֵר: צֵא וּרְאֵה לָשׁוֹן שֶׁתָּפְסָה תּוֹרָה – מוֹלֶךְ, כָּל שֶׁתַּמְלִיכֵהוּ עָלֶיךָ אֲפִלּוּ שָׁעָה אַחַת.
R. Hanina b. Antigonos says:
Go and examine the expression the Torah chooses
—Molekh—
implying that whatever you permit to rule over you (tamlikheihu)91The root, m-l-ch underlies the name, Molech and the verb, “to coronate.”
for even a single hour [is your god].92=Mechilta Ishmael, bakhodesh 6.
רַבִּי אוֹמֵר: לָמָּה נִקְרָא שְׁמָם אֱלֹהִים אֲחֵרִים? שֶׁהֵם אֲחֵרִים לָאַחֲרוֹן שֶׁבַּמַּעֲשִׂים, שֶׁמִּי שֶׁהוּא אַחֲרוֹן בַּמַּעֲשִׂים קְרָאָם אֱלָהוּת.
Rabbi says:
Why are they referred to as other gods?
Because they are the penultimate acts of creation.
And the one creature who was
the ultimate creative act
[namely, the descendants of Adam,]
called them gods.93//Mechilta Ishmael, bakhodesh 6.
וְהִשְׁתַּחֲוִיתֶם לָהֶם, לָהֶם אַתֶּם מִשְׁתַּחֲוִים, לִי אִי אַתֶּם מִשְׁתַּחֲוִים. וְכֵן הוּא אוֹמֵר (שמות לב ח): ״וַיִּשְׁתַּחֲווּ לוֹ וַיִּזְבְּחוּ לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל״ וְגוֹ׳. אֲחֵרִים אוֹמְרִים: אִלּוּ לֹא שִׁתְּפוּ יִשְׂרָאֵל שְׁמוֹ שֶׁל מָקוֹם בַּעֲבוֹדָה זָרָה – כָּלִים הָיוּ מִן הָעוֹלָם. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: וַהֲלֹא כָּל הַמְשַׁתֵּף שְׁמוֹ שֶׁל מָקוֹם בַּעֲבוֹדָה זָרָה הֲרֵי הוּא חַיָּב כְּלָיָה, שֶׁנֶּאֱמַר (שמות כב יט): ״זֹבֵחַ לָאֱלֹהִים יָחֳרָם״ וְגוֹ׳! מַה תַּלְמוּד לוֹמַר אֱלֹהִים אֲחֵרִים? מְלַמֵּד שֶׁעָשׂוּ לָהֶם עֲגָלִים הַרְבֵּה! וְכֵן הוּא אוֹמֵר (דברי הימים ב כט ז): ״גַּם סָגְרוּ דַּלְתוֹת הָאוּלָם וַיְכַבּוּ אֶת הַנֵּרוֹת וּקְטֹרֶת לֹא הִקְטִירוּ וְעוֹלָה לֹא הֶעֱלוּ בַקֹּדֶשׁ לֵאלֹהֵי יִשְׂרָאֵל״ – מְקַטְּרִים הֵם לְדָבָר אַחֵר, ״וְעוֹלָה לֹא הֶעֱלוּ״ – מַעֲלִים הֵם לְדָבָר אַחֵר. ״בַּקֹּדֶשׁ״ לֹא הֶעֱלוּ, בַּחוֹל הֶעֱלוּ. ״לֵאלֹהֵי יִשְׂרָאֵל״ לֹא הֶעֱלוּ, מַעֲלִים הֵם לְדָבָר אַחֵר.
13. “And to prostrate yourselves before them” (Dt.11:16)—
to them you prostrate yourselves,
but to me— you don’t prostrate yourselves?
And so does He say:
“So they prostrated themselves to it and offered sacrifice to it, and said:
these are your gods, O Israel!” (Ex.32:8)
Others say:
Had Israel not associated the name of the All-Present
with service to a foreign cult,
they would have been destroyed from the world.94=Mechilta Ishmael, neziqin 17. The text is difficult, for one would expect an association of the Name with foreign gods to inflame divine anger, rather than to prevent the destruction of Israel. Cf. Hammer:93: “Had Israel not associated God’s name with the idols, they would have been destroyed.”
Rabban Shimon b. Gamliel says:
Isn’t it the case that
whoever associates the name of the All-Present with service to a foreign cult
is, indeed, bound for destruction?
For it is stated:
“One who offers sacrifice to the gods shall be utterly destroyed” (Ex.22:19).
What does the Teaching state?
“Other gods” (Dt.11:16)—
this teaches that
they made for themselves many molten calves.
And, similarly, He states:
“They also shut the doors of the porch95Heb: ‘ulam. The gathering place just before the entrance to the Sanctuary., and put out the lamps,
and have offered neither incense nor a Holocaust-offering96Heb: `olah. “Holocaust” represents the Septuagint’s Greek for “burnt-offering consumed in fire”
in the Holy Domain97Heb: baqodesh; the Sanctuary. to the God of Israel” (2Chron.29:7):
to an unmentionable thing (davar ‘akher),98Perhaps a euphemism for a pig. But any idolatrous image suits the context. they offered incense—
but not to Heaven!
Nor a Holocaust-offering—
to an unmentionable thing they offered Holocaust-offerings—
but not to Heaven!
In the Holy Domain—
they did not offer Holocaust-offerings;
but on the profane altars
they did offer Holocaust-offerings.
“To the God of Israel”—
they did not offer Holocaust-offerings,
but they did offer them to an unmentionable thing.
אִם עֲשִׂיתֶם כֵּן (דברים יא יז) וְחָרָה אַף ה׳ בָּכֶם. מָשָׁל לְמֶלֶךְ שֶׁשִּׁגֵּר אֶת בְּנוֹ לְבֵית הַמִּשְׁתֶּה, וְהָיָה יוֹשֵׁב וּמְפַקְּדוֹ וְאוֹמֵר לוֹ: בְּנִי, אַל תֹּאכַל יוֹתֵר מִצָּרְכְּךָ, אַל תִּשְׁתֶּה יוֹתֵר מִצָּרְכְּךָ, כְּדֵי שֶׁתָּבוֹא נָקִי לְבֵיתְךָ. לֹא הִשְׁגִּיחַ הַבֵּן הַהוּא, אָכַל יוֹתֵר מִצָּרְכּוֹ וְשָׁתָה יוֹתֵר מִצָּרְכּוֹ וְהֵקִיא וְטִנֵּף אֶת בְּנֵי מְסִבָּה. נְטָלוּהוּ בְּיָדָיו וּבְרַגְלָיו וּזְרָקוּהוּ לְאַחַר פַּלְטוֹרִין! כָּךְ אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: הִכְנַסְתִּי אֶתְכֶם אֶל אֶרֶץ טוֹבָה וּרְחָבָה, לְאֶרֶץ זָבַת חָלָב וּדְבַשׁ, לֶאֱכֹל מִפִּרְיָהּ וְלִשְׂבּוֹעַ מִטּוּבָהּ, וּלְבָרֵךְ שְׁמִי עָלֶיהָ. לֹא הֱיִיתֶם בְּטוֹבָה – הֱיוּ בְּפוּרְעָנוּת: וְחָרָה אַף ה׳ בָּכֶם.
14. If you behave in this way—
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
There is an analogy—
A king sent his son to represent him at a wedding feast.
Before hand, the king sat and instructed him, saying:
My son!
Don’t eat more than you need to,
and don’t drink more than you need to,
so that you may return home spotless.
That son paid no attention.
He ate more than he needed to,
and drank more than he needed to.
Then he vomited and soiled the party guests.
They took him by his hands and feet
and threw him behind the palace.
Thus said the Blessed Holy One to the children of Israel:
I have brought you into a good and broad Land,
to a Land dripping with milk and honey,
to eat of its fruit, to be satisfied with its bounty,
and to bless My Name over it.
You were oblivious to the bounty,
but may notice the retribution!
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
וְחָרָה אַף ה׳ בָּכֶם, שׁוֹמֵעַ אֲנִי שֶׁהֵם כָּלִים מִן הָעוֹלָם? תַּלְמוּד לוֹמַר: ״וְעָצַר אֶת הַשָּׁמַיִם״ מִינֵי פֻּרְעָנִיּוֹת הֵם כָּלִים! וְכֵן הוּא אוֹמֵר (דברים לב כג): ״חִצַּי אֲכַלֶּה בָּם״, חִצַּי כָּלִים וְהֵם אֵינָם כָּלִים. וְכֵן הוּא אוֹמֵר (איכה ד יא): ״כִּלָּה ה׳ אֶת חֲמָתוֹ שָׁפַךְ חֲרוֹן אַפּוֹ״.
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
Shall I infer that
Israel is to be annihilated from the world?
The Teaching states:
“And He will shut the Heavens” (Dt.11:17)—
no, the retributions themselves
will be exhausted but Israel will abide.
And similarly He says:
“My arrows will be exhausted against them” (Dt.32:23)—
my arrows may be exhausted,
yet Israel will not be annihilated.
And similarly He says:
“HASHEM has exhausted his fury,
has poured out his fierce anger” (Lam.4:11).99F:99, n.3, notes that this material is poorly attested in the textual tradition.
נֶאֱמַר כָּאן חֳרִי אַף, וְנֶאֱמַר לְהַלָּן (שמות כב כג) חֳרִי אַף, מָה חֳרִי אַף הָאָמוּר לְהַלָּן חֶרֶב – אַף חֳרִי אַף הָאָמוּר כָּאן חֶרֶב, מָה (ויקרא כו טז) חֳרִי אַף הָאָמוּר לְהַלָּן דֶּבֶר וְחַיָּה רָעָה – אַף חֳרִי אַף הָאָמוּר כָּאן דֶּבֶר וְחַיָּה רָעָה, מָה חֳרִי אַף הָאָמוּר כָּאן עֲצִירַת גְּשָׁמִים וְגָלוּת, אַף (שמות כב כג) חֳרִי אַף הָאָמוּר לְהַלָּן עֲצִירַת גְּשָׁמִים וְגָלוּת. נִמְצִינוּ לְמֵדִים שֶׁכָּל מָקוֹם שֶׁנֶּאֱמַר חֲרוֹן אַף – חֲמִשָּׁה מִינֵי פֻּרְעָנִיּוֹת הֵם: חֶרֶב וְדֶבֶר וְחַיָּה רָעָה וַעֲצִירַת גְּשָׁמִים וְגָלוּת.
15. Fierce anger is mentioned here (Dt.11:17),
and fierce anger is mentioned elsewhere (Ex.22:23).
Just as the fierce anger mentioned elsewhere
refers to the sword,
can the fierce anger mentioned here
also refer to the sword?100= Mechilta Ishmael, neziqin 18.
Just as the fierce anger mentioned elsewhere (Lv.26:16)
refers to cattle plague and wild beasts,
can the fierce anger mentioned here (Dt.11:17)
also refer to cattle plague and wild beasts?
Just as the fierce anger mentioned here (Dt.11:17)
refers to drought and exile,
can the fierce anger mentioned elsewhere (Ex.22:23)
refer to drought and exile.?
We turn out to have learned that
wherever fierce anger is mentioned,
five types of retribution are included:
the sword, cattle plague, wild beasts, drought,
and exile.101Although there are few vebal correspondences between other tannaitic traditions and those of 43.32, there are enough structural similarities to regard them as parallel formulations.
דָּבָר אַחֵר: וְחָרָה אַף ה׳ בָּכֶם – וְלֹא בְּאֻמּוֹת הָעוֹלָם, שֶׁיִּהְיוּ אֻמּוֹת הָעוֹלָם שְׁרוּיִים בְּטוֹבָה וְהֵם שְׁרוּיִים בְּפֻרְעָנוּת. אֻמּוֹת הָעוֹלָם אֵין קוֹבְרִים בְּנֵיהֶם וּבְנוֹתֵיהֶם, וְהֵם קוֹבְרִים בְּנֵיהֶם וּבְנוֹתֵיהֶם.
Another word:
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17)—
but not against the nations of the world!
For the nations of the world bask in bounty,
while Israel wallows in retribution.
The nations of the world do not
bury their sons and daughters,
yet Israel buries its sons and daughters.102Cf. Mechilta Shimon, neziqin, Nelson p. 350.
וְעָצַר אֶת הַשָּׁמַיִם, שֶׁיְּהוּ עֲנָנִים טְעוּנִים וְעוֹמְדִים, וְאֵין מוֹרִידִים אֲפִלּוּ טִפַּת גְּשָׁמִים. מִנַּיִן אֲפִלּוּ טְלָלִים וְרוּחוֹת? תַּלְמוּד לוֹמַר (ויקרא כו יט): ״וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל״. אוֹ בֵּית הַשְּׁלָחִים יְהֵא עוֹשֶׂה פֵּרוֹת? תַּלְמוּד לוֹמַר: ״וְאֶת אַרְצְכֶם כַּנְּחֻשָׁה״.
16. “And He will shut the heavens” (Dt.11:17).
For the clouds will be laden and ready,
but will not release even a drop of rain.
How do we know that
dew and winds will fail as well?
The Teaching states:
“And I will transform your heavens into iron” (Lv.26:19).
Will irrigated fields, at least, bear fruit?
The Teaching states:
“And your fields into brass” (Lv.26:19).
“And the earth will not release its yield” Dt.11:17)—
not even the fruit fallen [of its own].
וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ, אַף לֹא נִפְלָהּ. וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ – אַף מַה שֶּׁאַתָּה מֵבִיא לָהּ. אוֹ יְהֵא אִילָן עוֹשֶׂה פֵּרוֹת? תַּלְמוּד לוֹמַר (ויקרא כו כ): ״וְעֵץ הַשָּׂדֶה לֹא יִתֵּן פִּרְיוֹ״. אוֹ יְהוּ עוֹשִׂים עֵצִים לְהַסִּיק בָּהֶם תַּנּוּר וְכִירַיִם? תַּלְמוּד לוֹמַר: ״וְעֵץ הַשָּׂדֶה לֹא יִתֵּן פִּרְיוֹ״. אוֹ יֵלֵךְ לְחוּצָה לָאָרֶץ וִיהֵא שָׁרוּי בְּטוֹבָה? תַּלְמוּד לוֹמַר (דברים כח כג): ״וְהָיוּ שָׁמֶיךָ אֲשֶׁר עַל רֹאשְׁךָ נְחֹשֶׁת וְהָאָרֶץ אֲשֶׁר תַּחְתֶּיךָ בַּרְזֶל״, בְּכָל מָקוֹם.
“And the earth will not release its yield” (yevulah; Dt.11:17)—
not even what you bring to it (meivi’ lah)103Assonance alone is sufficient to link the verse and its application.Cf. F:100, n.4.
Will a tree, at least, bear fruit? The Teaching states:
“And the tree of the field will not yield its fruit” (Lv.26:20)
Will trees, at least, yield wood
for kindling the oven and stove?
The Teaching states:
“And the tree of the field will not yield its fruit.”
Will they depart the Land to bask abroad in bounty?
The Teaching states:
“And the Heavens above your head will become as brass,
and the Land beneath you shall become as iron” (Dt.28:23)—
anywhere you may flee!
דָּבָר אַחֵר: וְחָרָה אַף ה׳, אַחַר כָּל הַיִּסּוּרִים שֶׁאֲנִי מֵבִיא עֲלֵיכֶם אֲנִי מַגְלֶה אֶתְכֶם. קָשָׁה גָּלוּת, שֶׁשְּׁקוּלָה כְּנֶגֶד הַכֹּל, שֶׁנֶּאֱמַר (דברים כט כז): ״וַיִּתְּשֵׁם ה׳ מֵעַל אַדְמָתָם בְּאַף וּבְחֵמָה וּבְקֶצֶף גָּדוֹל וַיַּשְׁלִיכֵם אֶל אֶרֶץ אַחֶרֶת כַּיּוֹם הַזֶּה״, וְאוֹמֵר (ירמיה טו ב): ״וְהָיָה כִּי יֹאמְרוּ אֵלֶיךָ אָנָה נֵצֵא וְאָמַרְתָּ אֲלֵיהֶם כֹּה אָמַר ה׳: אֲשֶׁר לַמָּוֶת לַמָּוֶת, וַאֲשֶׁר לַחֶרֶב לַחֶרֶב, וַאֲשֶׁר לָרָעָב לָרָעָב, וַאֲשֶׁר לַשְּׁבִי לַשֶּׁבִי״. וְאוֹמֵר (עמוס ז יז): ״כֹּה אָמַר ה׳: אִשְׁתְּךָ בָּעִיר תִּזְנֶה, וּבָנֶיךָ וּבְנוֹתֶיךָ בַּחֶרֶב יִפֹּלוּ, וְאַדְמָתְךָ בַּחֶבֶל תְּחֻלָּק וְאַתָּה עַל אֲדָמָה טְמֵאָה תָּמוּת, וְיִשְׂרָאֵל גָּלֹה יִגְלֶה מֵעַל אַדְמָתוֹ״. וְאוֹמֵר (ירמיה כב י): ״אַל תִּבְכּוּ לְמֵת וְאַל תָּנֻדוּ לוֹ; בְּכוּ בָכוֹ לַהֹלֵךְ כִּי לֹא יָשׁוּב עוֹד וְרָאָה אֶת אֶרֶץ מוֹלַדְתּוֹ״. ״אַל תִּבְכּוּ לְמֵת״ – זֶה יְהוֹיָקִים מֶלֶךְ יְהוּדָה; מַה נֶּאֱמַר בּוֹ? (ירמיה כב יט): ״קְבוּרַת חֲמוֹר יִקָּבֵר״ וְגוֹ׳.
17. Another word:
“Then HASHEM’s fierce anger will flare up against you” (Dt.11:17).
After all the struggles I’ll bring upon you,
I will finally exile you!
Exile is harshest, for it outweighs them all,
as it is stated:
“And HASHEM will drive them from their Land
in anger, and rage, and with great indignation.
And He shall send them off to a different land,
as on this very day” (Dt.29:27).”
And He also says:
“And when they say to you: Where shall we go?
You should tell them:
Thus says HASHEM—those destined for death, to death;
and those destined for the sword, to the sword;
and those destined for hunger, to hunger;
and those destined for captivity, to captivity” (Jer.15:2).
And He says:
“Thus says HASHEM—your wife in the city will become a whore,
and your sons and daughters will fall to the sword,
and your territory will be apportioned by measure.
And as for you—
on polluted ground will you die.
And Israel will indeed be exiled from its territory” (Amos 7:17).
And He says:
“Do not weep for the dead, and do not lament for him!
But wail for the one departing to Exile, for he will never return
to see the Land of his birth” (Jer.22:10).
Do not weep for the dead—
this refers to Jehoiakim, king of Judah, [who died in Jerusalem].
What is said about him?
“The burial of an ass is his burial” (Jer.22:19).
(ירמיה כב י) ״בְּכוּ בָכוֹ לַהוֹלֵךְ״ – זֶה יְהוֹיָכִין מֶלֶךְ יְהוּדָה; מַה נֶּאֱמַר בּוֹ? (ירמיה נב לג-לד) ״וְשִׁנָּה אֶת בִּגְדֵי כִלְאוֹ, וַאֲרֻחָתוֹ״ וְגוֹ׳. נִמְצֵינוּ לְמֵדִים שֶׁנִּבְלַת יְהוֹיָקִים מֶלֶךְ יְהוּדָה, שֶׁהָיְתָה מֻשְׁלֶכֶת לַחֹרֶב בַּיּוֹם וְלַקֶּרַח בַּלַּיְלָה חֲבִיבָה מֵחַיָּיו שֶׁל יְהוֹיָכִין מֶלֶךְ יְהוּדָה, שֶׁהָיָה כִּסְאוֹ מֵעַל כִּסֵּא הַמְּלָכִים וְאוֹכֵל וְשׁוֹתֶה בִּטְרַקְלִינֵי מְלָכִים.
But wail for the one departing to exile (Jer.22:10)—
this refers to Jehoiakhin, king of Judah, [who died in exile].
What is said about him?
“So he changed his prisoner’s clothing, and ate bread before him” (Jer.52:33).
We turn out to learn that
the carcass of Jehoiakim, king of Judah—
which was exposed to the heat by day
and to the cold by night—
was more precious than
the life of Jehoiakhin, king of Judah,
whose throne was above the throne of kings,
and who ate and drank in the banquet halls of kings.
וַאֲבַדְתֶּם מְהֵרָה – מִיָּד אֲנִי מַגְלֶה אֶתְכֶם וְאֵינִי נוֹתֵן לָכֶם אַרְכָּה. אִם תֹּאמְרוּ: אַנְשֵׁי מַבּוּל נָתַן לָהֶם אַרְכָּה מֵאָה וְעֶשְׂרִים שָׁנָה! אַנְשֵׁי מַבּוּל לֹא הָיָה לָהֶם מִמִּי שֶׁיִּלְמְדוּ, אַתֶּם יֵשׁ לָכֶם מִמִּי שֶׁתִּלְמְדוּ!
19. “And you will quickly perish” (Dt.11:17)—
I will immediately exile you,
and I’ll grant no amelioration of the decree!
If you should say:
but, He gave an extension of a hundred and twenty years
to the generation of the Deluge!
I’ll respond:
The generation of the Deluge
had no example to learn from—
but, as for you, you have someone to learn from,
[namely, Moses]!
דָּבָר אַחֵר: וַאֲבַדְתֶּם מְהֵרָה – גּוֹלָה אַחַר גּוֹלָה; וְכֵן אַתָּה מוֹצֵא בַּעֲשֶׂרֶת שְׁבָטִים – גּוֹלָה אַחַר גּוֹלָה, וְכֵן אַתָּה מוֹצֵא בְּשֵׁבֶט יְהוּדָה וּבִנְיָמִן, גּוֹלָה אַחַר גּוֹלָה. גָּלוּ בִּשְׁנַת שֶׁבַע לִנְבוּכַדְנֶאצַּר, וּבִשְׁנַת שְׁמוֹנֶה עֶשְׂרֵה, וּבִשְׁנַת עֶשְׂרִים וְשָׁלֹשׁ. רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה אוֹמֵר: מָשָׁל לְלִסְטִיס שֶׁנִּכְנַס לְשָׂדֶה שֶׁל בַּעַל הַבַּיִת, קָצַר קֻפָּתוֹ – וְלֹא הִקְפִּיד בַּעַל הַבַּיִת, קָצַר בְּשִׁבֳּלִים – וְלֹא הִקְפִּיד בַּעַל הַבַּיִת, עַד שֶׁגָּדַשׁ בְּקֻפָּתוֹ וְיָצָא. וְכֵן הוּא אוֹמֵר (ישעיה ח כג): ״כִּי לֹא מוּעָף לַאֲשֶׁר מוּצָק לָהּ כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבוּלוּן וְאַרְצָה נַפְתָּלִי וְהָאַחֲרוֹן הִכְבִּיד״.
Another word:
“And you will quickly perish” (Dt.11:17)—
from expulsion after expulsion!
And, similarly, you also find that
the fate of expulsion after expulsion
befell the ten Tribes of Israel.
And you also find that
the fate of expulsion after expulsion
befell the Tribes of Judah and Benjamin.
For they were exiled in the seventh year of Nebuchadnezzar,
and again in the eighteenth year,
and again in the twenty third year.
R. Joshua b. Qorhah says:
An analogy—
A certain bandit entered a householder’s field.
He cut down a bin-full and the owner didn’t object.
He cut down his standing grain and the owner didn’t object.
The bandit continued
until his own bin overflowed, and then he left.
And so He says:
“There is no gloom for her who held steadfast.
Now the former king has lightly afflicted
the land of Zebulun and Naftali.
But the latter king would have dealt a crushing blow” (Is.8:23).104Translation follows Neusner, JN1:146.
רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אִם מִי שֶׁנֶּאֱמַר בָּהֶם מְהֵרָה לֹא גָּלוּ אֶלָּא לְאַחַר זְמַן, קַל וָחוֹמֶר לְמִי שֶׁלֹּא נֶאֱמַר בָּהֶם מְהֵרָה.
20. R. Shimon b. Yohai says:
if those of whom it was said: quickly (Dt.11:17)
were in fact exiled only after a lapse of time,
it is only reasonable to infer that
a lapse of time is granted to those of whom quickly was not said!
דָּבָר אַחֵר: וַאֲבַדְתֶּם מְהֵרָה, וְשַׂמְתֶּם אֶת דְּבָרַי אֵלֶּה וְגוֹ׳, אַף עַל פִּי שֶׁאֲנִי מַגְלֶה אֶתְכֶם מִן הָאָרֶץ לְחוּצָה לָאָרֶץ – הֱיוּ מְצֻיָּנִים בַּמִּצְווֹת, שֶׁכְּשֶׁתַּחְזְרוּ לֹא יְהוּ עֲלֵיכֶם חֲדָשִׁים. מָשָׁל לְמֶלֶךְ בָּשָׂר וָדָם שֶׁכָּעַס עַל אִשְׁתּוֹ וּטְרָפָהּ בְּבֵית אָבִיהָ, אָמַר לָהּ: הֱוִי מְקֻשֶּׁטֶת בְּתַכְשִׁיטַיִךְ, שֶׁכְּשֶׁתַּחְזְרִי לֹא יְהוּ עָלַיִךְ חֲדָשִׁים. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: בָּנַי, הֱיוּ מְצֻיָּנִים בַּמִּצְווֹת, שֶׁכְּשֶׁתַּחְזְרוּ לֹא יְהוּ עֲלֵיכֶם חֲדָשִׁים. הוּא שֶׁיִּרְמְיָהוּ אוֹמֵר (ירמיה לא כ): ״הַצִּיבִי לָךְ צִיּוּנִים״ וְגוֹ׳ – אֵלּוּ הַמִּצְווֹת שֶׁיִּשְׂרָאֵל מְצֻיָּנִים בָּהֶם, ״שִׂימִי לָךְ תַּמְרוּרִים״ – זֶה חֻרְבַּן בֵּית הַמִּקְדָּשׁ, וְכֵן הוּא אוֹמֵר (תהלים קלז ה-ו): ״אִם אֶשְׁכָּחֵךְ יְרוּשָׁלִָם וְגוֹ׳ תִּדְבַּק לְשׁוֹנִי״ וְגוֹ׳, (ירמיה לא כ) ״שִׁיתִי לִבֵּךְ לַמְסִלָּה דֶּרֶךְ הָלָכְתְּ״. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: רְאוּ בְּאֵלּוּ דְרָכִים הֲלַכְתֶּם וַעֲשׂוּ תְשׁוּבָה, מִיָּד אַתֶּם חוֹזְרִים לְעָרֵיכֶם, שֶׁנֶּאֱמַר: ״שׁוּבִי בְּתוּלַת יִשְׂרָאֵל שׁוּבִי אֶל עָרַיִךְ אֵלֶּה.״
Another word:
“And you will quickly perish . . . and place these words” (Dt.11:17-18)—
even though I am expelling you
from the Land itself to beyond the Land,
may you excel in the commandments,
so that upon your return, they will not be unfamiliar to you.
There is an analogy—
a king of flesh and blood grew angry at his wife,
and sent her back to her father’s household.
He said to her:
keep wearing your jewelry,
so that upon your return it will not be unfamiliar to you.
Just this did the Blessed Holy One say to Israel:
My children!
May you excel (metzuyanim) in the commandments, (mitzvot)105See following note re: tz-w-h, “commandment.
so that upon your return, they will not be unfamiliar to you.21. This is the point of what Jeremiah said:
“Erect for yourself milestones (tziyyunim; Jer.31.20)—
these are the commandments (mitzvot) by which
Israel is singled out (metzuyanim).106The commandments (mitzwot) are the milestones (tziyyunim) for distinguished living (metzuyanim).
“Memorialize your bitterness” (Jer.31:21)—
by recalling the destruction of the Holy Abode.
And similarly He says:
“If I forget you, Jerusalem . . . let my tongue stick to the roof of my mouth”
(Ps.137:5-6).
“Fix your mind on the road, the way you have come” (Jer.31:21).
Said the Blessed Holy One to Israel:
Observe those paths you have trod and turn in repentance.
Immediately, you shall return to your cities,
For it is said:
“Return you maiden, Israel!! Return, to these, your cities.” (Jer.31:20).
דָּבָר אַחֵר: וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ, מֵעַל הָאָרֶץ הַטּוֹבָה אַתֶּם גּוֹלִים וְאֵין אַתֶּם נִכְנָסִים לְאֶרֶץ טוֹבָה כַּיּוֹצֵא בָהּ. רַבִּי יְהוּדָה אוֹמֵר: ״טוֹבָה״ זוֹ תּוֹרָה, וְכֵן הוּא אוֹמֵר (משלי ד ב): ״כִּי לֶקַח טוֹב נָתַתִּי לָכֶם״ – בְּאֶרֶץ יִשְׂרָאֵל, ״תּוֹרָתִי אַל תַּעֲזֹבוּ״ וְגוֹ׳ – בְּחוּצָה לָאָרֶץ.
22. Another word:
“And you will quickly perish from the good Land” (Dt.11:17)—
you are expelled from an excellent Land,
and you will not enter another nearly as excellent.
R. Judah says:
“Good” (Dt.11:17)—this refers to Torah.
And so He says:
“Indeed, a good Teaching have I given you;107The Torah is crucial to life in the Land.
My Torah—do not abandon it” (Prov.4:2)—
[for it will preserve you in the Land,]108F:102, n.15 finds no attestation in mss for this bracketed clause, but regards it as crucial to the overall sense.
and even beyond the Land.109Cf. M. Avot 6:3